What every hindu_ought_to_know

WHAT EVERY HINDU OUGHT TO KNOW
Let noble thoughts come to us from every side!
—RIG VEDA
by
A HINDU MONK
SAHITYA SINDHU
Bangalore-560 019

Prakashana:
Sahitya Sindhu
Bangalore-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

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.
Mysore
10-7-1968 THE AUTHOR

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.
Calcutta
Sankranti, 15-1-1972 THE AUTHOR

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

CONTENTS
1. The Eternal Religion 1
2. The Propagators of Hinduism 2
3. The Basic Scriptures of Hinduism 4
4. The Philosophical Systems of Hinduism 8
5. Ethical and Moral Principles in Hinduism 10
6. The Individual and the Society in Hinduism 12
7. Women in Hindu Society 15
8. Hindu Sádhanas 19
9. Place of Rituals, Temples and
Festivals in Hinduism
21
10. A Few Rituals and Sacraments of Hinduism 25
11. Reform Movements in Hinduism 30
12. Vishva Hindu Parishad 33
13. Special Contribution of Hinduism
to World Thought
35
14. Hinduism : The Religion Universal 38
15. Ubiquitous Hindu Culture 40
16. Hindus Outside India 42
17. Criticisms Galore 43
18. People Living in Glass Houses
Should Not Throw Stones!
52
19. External Dangers Facing the Hindu Society 60
20. The Menace of Materialism 67
21. Secular State or Insecure State? 69
22. The Internal Dangers 73
23. Some Problems and Possible Solutions 76
24. What Every Hindu Ought to Do 83
25. Conclusion 86

1
The Eternal Religion
The correct name of Hinduism is Sanátana
Dharma, 'The Eternal Religion.' Being based on the
Vedas and practised by the ancient Aryan race, it
is also called the Vaidika Dharma. 'The Vedic
Religion' and the Árya Dharma, 'The Religion of the
Áryans'. As regards the origin and evolution of the
word 'Hindu', Swami Vivekananda says: "This word
'Hindu' was the name that the ancient Persians
used to apply to the river Sindhu. Wherever in
Sanskrit there is an 'S', in ancient Persian it
changes into 'H', so that 'Sindhu' became 'Hindu',
and you are all aware how the Greeks found it
hard to pronounce 'H' and dropped it altogether,
so that we became known as Indians."1
Some
modern scholars, however, are of the opinion that
this word also originated in our own country and is
very ancient.
1
The Complete Works of Swami Vivekananda, Vol. 3, p. 228

2
The Propagators of Hinduism
Unlike most world religions, Hinduism has
no founder. It is not based on the spiritual
experiences of a single individual, but on the
intuitions and experiences of a large number of
seers, saints and mystics called 'Rishis.' These
ancient Rishis were only propagating this Eternal
Religion and were not the founders in the sense
that is normally understood and applied to other
religions. Their experiences have been
systematised and handed down as a great
tradition. Religious men of countless generations
have borne testimony to the truth and validity of
the teachings contained in them. Even today these
spiritual truths can be experimented on and
verified in the laboratories of our souls, just as the
statement about natural laws found in text-books
of science can be tested and verified in the
laboratory of science.
None the less, Hinduism is as much a
revelation as any other religion of the world. It
goes even a step further and says that it is a
continuous revelation. Hence, according to it, a
single revelation or the revelations of a single
individual do not exhaust the whole of the Truth.
That is why it contemplates the advent of new
Avatars, the introduction of new codes of law

What Every Hindu Ought to Know 3
(Dharmashástras) and the production of new
editions of scriptures.
The greatest strength of Hinduism lies in
the fact of its being based upon certain eternal
truths, rather than on a personality however
exalted he may be. These truths are such that
they can be verified by anybody at any time.

3
The Basic Scriptures of Hinduism
Hinduism is based primarily on the Vedas.
'Veda' literally means knowledge or wisdom. It is
also called 'Shruti' which means 'what is heard or
revealed'. All other scriptures go under the
omnibus 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 secondary
scriptures which derive their authority from the
Shruti. Their business is to explain, elaborate and
illustrate the fundamental teachings of the Shruti.
However, according to the Hindu view,
revelations are not limited to any individual, time
or place. Just as there have been revelations in
the past, they can occur at present or in future
also. The seer is only a medium to transmit to
posterity the insight which he receives. Hence he
is no more the inventor of the Veda than Newton
is the generator of the law of gravity.
The Vedas are four in number–the Rig
Veda, the Yajur Veda, the Sáma Veda and the
Atharva Veda. The Rig Veda is the most ancient
scripture of the world. Lokamanya Tilak, on the
strength of astronomical evidences, concludes that
it is at least 8,000 years old.

The Rig Veda consists of hymns which are
mostly prayers. The Yajur Veda deals mainly with
sacrificial rites. The Sáma Veda contains a portion
of the Rig Vedic hymns set to music. These have to
be sung at appropriate stages during a sacrifice.
The Atharva Veda, which is a later composition,
consists mostly of morals and ethical codes as also
a few worldly sciences.
Each Veda is usually divided into four parts:
the Samhitas, the Bráhmanas, the Áranyakas and
the Upanishads. The Samhitas contain prayers and
Mantras used in sacrifices. Whereas the Bráhmanas
give the 'know-how' of sacrificial rites, Áranyakas
teach the art of certain types of meditation, based
mostly on well-known sacrifices. The Upanishads
contain the highest philosophical flights of the
Vedic sages which can be the pride of the whole
human race for all time. Schopenhauer, the
famous German savant, has declared: "In the
whole world there is no study, except that of the
originals, so beneficial and so elevating as that of
the Upanishads. It has been the solace of my life,
it will be the solace of my death."2
Then comes the Bhagavad Gita, the most
popular of all the Hindu scriptures. The Gita, as it
is shortly called is so well-known all over the
world that it has been the second most-translated
2
Quoted in the Sacred Books of the East, Vol. 1, p. 1xi

6 What Every Hindu Ought to Know
work. Though the Bible ranks first in this regard it
should be remembered that its translations were
sponsored by the mighty machinery of the Church
with the enormous material resources at its
command. As for the Gita, its beauty, sublimity
and universality prompted its admirers to translate
it into different languages of the world.
There is a verse in Sanskrit which compares
the Upanishads to a milch-cow and the Gita to its
milk. In other words, the Gita gives the essence of
the Upanishadic philosophy in a simple and
practicable form. It is an integral part of the
Mahábhárata and is in the form of a dialogue
between Sri Krishna, the great incarnation of God,
and Arjuna, the great warrior prince. The
battlefield was the place of its origination; and
serious problems concerning life and death, duty
and devotion, knowledge and meditation were
discussed, and sensible solutions offered which
hold good even to this day. Manliness and selfless
devotion to duty are the keynotes of this great
little scripture.
Any list of the Hindu scriptures is
incomplete without the two great epics, the
Rámáyana and the Mahábhárata. Though these two
great books deal primarily with the story of Sri
Ráma and that of the Kuru race respectively, they
can more rightly be called the encyclopedia of
Hindu religion and culture. These two popular
works have influenced and inspired the Hindu

nation for thousands of years. They are technically
called ‘Itihása’ (history) since they contain the
history of the two most important dynasties that
ruled and shaped the destinies of our motherland.
The Smritis of Manu, Yájðavalkya and
Paráshara the Puránas including the famous
Bhágavata, the Ágamas and the treatises on the
Darshanas are the other scriptures forming the
magnificent edifice of Hinduism built upon the
foundation of the Vedas. The Smritis are mostly
codes of law intended to regulate Hindu society
from time to time, according to the principles of
the Veda.3
The Puránas are imaginative works
woven round some historical matters. They aim at
teaching religious truths through concrete
examples. The Ágamas are sectarian scriptures
dealing with the worship of a particular aspect of
God and prescribing detailed courses of discipline
for the worshipper. The Darshanas are schools of
philosophy. The orthodox schools among them try
to develop, systamatise and correlate the various
parts of the Veda, each in its own way.
3
They are mostly of historical importance now, as our
society has changed and cannot subject itself to the laws
made centuries ago. It is the duty of the present day
religious leaders to formulate new codes and laws to fit in
with the changed circumstances.

4
The Philosophical Systems of Hinduism
Ever since the beginning of civilization, the
innate curiosity of man has been urging him to
delve into the mysteries of the universe. Who
created this universe? Who am I? Where did I come
from? Where do I go after death? These were the
fundamental questions posed by him. The
relentless search for an answer to these basic
questions has led to the origin and evolution of
philosophy.
If the West sought in the external world for
a solution, the Hindu sages turned their gaze
inwards and discovered their own answers through
meditation and mysticism. The 'Shaddarshanas' (six
systems of Hindu philosophy) were the result.4
Darshana means vision of truth. Unlike the West,
where philosophy based on pure intellectualism
and religion based on a few dogmas of the Church
are at loggerheads, philosophy in Hinduism has
been, a 'philosophy of religion' and religion is
based on the findings of philosophy.
The six Darshanas are: (1) Nyáya of
Gautama (2) Vaisheshika of Kanáda (3) Sánkhya of
4
The three heterodx systems–Charvaka, Jaina and
Bouddha–are also included sometimes under the banner of
Hindu Philosophy.

Kapila (4) Yoga of Patanjali (5) Mæmámsa of
Jaimini and (6) Vedánta of Bádaráyana or Vyása.
The Nyáya and Vaisheshika advance the
atomic theory of creation. Sánkhya propounds the
theory of the animate souls and inanimate matter
as the basic factors in creation. Yoga deals mainly
with the control of the mind. Mæmámsa is more
interested in upholding Vedic ritualism.
Last but not the least is the Vedanta, the
pinnacle of all these systems. It can easily be
called 'The Philosophy of Hinduism.' Vedánta
means culmination of the Vedas. It is based on the
Upanishads, the Gæta and the Brahma Sétras of
Vyása,5
and gives the most rational solution to the
fundamental problems posed by philosophy.
Vedánta calls that Supreme Power which
projects this universe, sustains it and withdraws it
into itself as Brahman. It holds the individual soul
(Atman) to be birthless and deathless, eternal and
immortal. Attainment of liberation is possible
through the knowledge of Brahman, by being
devoted to this Brahman. A liberated soul will
never again return to mundane existence. These
are its teachings in a nutshell.
5
Incidentally, these three are known as the Prasthánatraya
or ‘the three basic scriptures leading to the highest goal.’

5
Ethical and Moral Principles in Hinduism
To ‘love thy neighbour as thyself’ is sup-
posed to be the 'golden rule.' But to the Hindu who
believes in the oneness of creation, there is
nothing extraordinary in this. 'I love my neighbour
because in the ultimate analysis, my neighbour is
also myself’–that is his line of argument. In fact
the sole mission of his life is to realise this
'oneness.' To him, spiritual life is impossible
without a moral and ethical life. Therefore very
great stress is laid on the latter.
The wonderful Hindu mind has condensed
the whole gamut of ethical and moral principles in
two simple words: Yama and Niyama. Ahimsa,
Satya, Asteya, Brahmacharya and Aparigraha–
these constitute Yama. Niyama consists of
Shaucha, Santosha, Tapas, Svadhyaya and
Ishvaraprani-dhána.
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 by
the weak and the cowardly.
Consonance of thoughts, words and deeds is
Satya or truth. It goes without saying that these
must be right and good.
Asteya is non-stealing, non-covetousness
included.

Chastity in thought, word and deed is the
core of Brahmacharya.
Not to accept anything from others, more
than what is absolutely necessary for sustenance is
Aparigraha.
Shaucha is purity and cleanliness.
Contentment, absence of greed and
cheerfulness constitute Santhosha.
Austerity in the form of service, control of
speech and mind–these are designated as Tapas.
Study of sacred literature as also repetition
of sacred Mantras and prayers are termed
Svádhyáya.
Surrender of the fruits of one's actions, nay,
the surrender of one's very self, is
Æshvarapraîdhána.
These are the ten cardinal principles of
Hinduism.

6
The Individual and the Society in Hinduism
According to Hinduism, spiritual freedom or
Moksha is the ultimate goal of life. But desires and
passions which obstruct this do exist in man, ever
struggling to find an outlet. It is not very easy to
get rid of them overnight. Realising this, the great
Hindu sages have provided us with right avenues
for directing and guiding them. Looked at from
this angle the conception of the four Purushárthas
(ends to be striven for, by man) viz, Dharma,
Artha, Káma and Moksha–is a unique contribution
made by Hinduism. Acquisition and enjoyment of
material wealth (Artha) and satisfaction of desires
(Káma) should always be within the limits allowed
by Dharma or righteousness. This helps their
attenuation and man will become fit for Moksha or
liberation in due course.
With this Moksha in view, Hinduism requires
every man to pass through the four stages of life,
technically called the Ashramas, viz,
Brahmacharya (studenthood), Garhasthya (the
stage of the householder), Vánaprastha (retired
life in forest) and Sannyása (life of complete
renunciation).
Study of sciences (spiritual and temporal)
and a life of strict discipline characterised by self-
control are the essential features of the first
stage. Acquisition, enjoyment and distribution of

the good things of life within the framework of
Dharma, mark the second stage. The five daily
sacrifices known as Pancha Yajnas viz, Devayajna
or sacrifice to gods, Pitriyajna or obsequial
oblation to the departed manes, Brahmayajna or
study of the Vedas, Nriyajna or serving fellow
beings and Bhétayajna or feeding the dumb
creatures, are obligatory on the householder
during this stage. The third stage wherein
introspection is very important is only a stepping-
stone to the final stage of Sannyása. This last
stage which is the acme of life is distinguished by
its total renunciation of worldly desires and a
complete dedication to the attainment of Moksha.
Every rule has an exception. The ascent
from Brahmacharya to Sannyása need not always
be gradual. So the scriptures allowed double or
even treble promotion to qualified aspirants. They
could embrace Sannyása from any stage.
Just as the individual's life has been divided
into four stages to facilitate spiritual evolution,
the society also has been divided into four groups
(Bráhmanas, Kshatriyas, Vaishyas and Shédras) to
facilitate smooth working.
The Bráhmanas were the custodians of
spiritual knowledge. Simple living and high
thinking as also acquisition and propagation of
spiritual knowledge–these were their primary
duties. The Kshatriyas protected the society with

the strength of their arms and were responsible
for the maintenance of law and order as also
justice. It was given to the Vaishyas to produce
wealth and distribute it without being greedy.
Those who lived by manual labour and service to
others were categorised as Shédras.
There has been a good lot of criticism
against this Varna system, as this fourfold division
is often called. It is to be remembered that this
grouping was based upon the mental make-up and
aptitudes of the individuals and as recognition of
the division of labour that already existed in the
society and not upon birth. However it is
impossible to examine each individual determine
what his aptitudes are and then fix his calling. And
so heredity is made to serve as a sort of working
principle. Normally the son inherits the trade of
his father as he shares some of his traits. But this
principle was never intended to be applied with
an iron-hand. It was flexible and violable. There is
a lot of evidence in the scriptures to show that
man's Varna depends upon his mental make-up and
the calling he chooses. There have been several
cases where people born in lower castes have
risen higher by their virtues and those born in the
higher ones have been degraded due to their
vices. Hence it is obvious that the present-day
caste system, with its water-tight compartments
and mutual animosity is nothing but a gross
degeneration of the once sublime idea that
formed the basis of this division.

7
Women in Hindu Society
No bird can ever fly on only one of its
wings. Women being the 'other-wing' of the society
it is but proper that their role be discussed here.
Ideals constitute the very heart and soul of
a nation. Hence a real understanding of the Hindu
nation and its womanhood would essentially
depend on that of its ideals. As already stated,
Hinduism considers Moksha or spiritual freedom as
the summum bonum of life, whether for man or
for woman. Consequently the disciplines described
and the paths prescribed for the attainment of
this Moksha are almost identical. Purity, self-
control, devotion and austerity are as much
necessary for woman as for man. However
Hinduism does not shut its eyes to the differences
that do exist between man and woman, biological
as well as temperamental. That is why it has
defined their areas of activity depending upon
their Svadharma or special characteristics and
prescribed slightly different modes of life and dis-
cipline.
The strength and the soundness of a society
are sustained by those of the family; and woman is
the central figure in a family. Just imagine the
tremendous responsibility that is placed on her! A
Griha or home is no home but for the Grihini (the
mistress of the family). Hence the ideal placed

before the Hindu woman is that of the ideal
Grihini, who again is an ideal wife, an ideal friend
and an ideal mother–all rolled into one. It is Sætá,
Sávitri, Damayanti and Gándhári–the songs of the
Hindu soil–that have inspired the lives of millions
of Hindu women for aeons, and not Helens or
Juliets.
Women had plenty of freedom in the Vedic
and Epic age. They had equal opportunities and
scope, especially in the religious and spiritual
fields. They could undergo the Upanayana
sacrament, study the Vedas, become teachers or
even ascetics if they wished. But during the
middle ages there was a criminal neglect of their
welfare.
With the advent of modern education, the
impact of science and Western civilization, things
have changed no doubt, but the remedy seems to
be worse than the disease! Now woman seems to
want to 'out-man' man himself! Getting
discontented with her role of childbearing and
home-making she wishes to devote herself to some
other ‘higher’' activity! Consequently homes are
slowly being replaced by hotels! In the name of
economic independence, life is tending to become
more and more hectic, irregular and even vagrant!
By engaging herself in activities which prejudice
the work of preservation, the modern Hindu
woman is coming into conflict with her own inner

nature. By blindly imitating man, she cannot be
the 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. Alexis
Carrel says: "The differences existing between
man and woman ... are of a fundamental nature.
Ignorance of these fundamental facts has led
promoters of feminism to believe that both sexes
should have the same education, the same powers
and the same responsibilities. In reality woman
differs profoundly from man. Every one of the
cells of her body bears the mark of her sex ....
Physiological laws are as inexorable as those of
the sidereal world. They cannot be replaced by
human wishes."6
What then is the solution? "But now female
education is to be spread with religion as its
centre. All other training should be secondary to
religion,"7
says Swami Vivekananda. Mahatma
Gandhi exhorts our women not to ape the West
but apply methods suitable to the Indian genius
and Indian environment. Says he: "Theirs must be
the strong controlling, purifying, steadying hand,
conserving what is best in our culture and
unhesitatingly rejecting what is base and
degrading. This is the work of Sætás, Draupadis,
6
Man the Unknown, Chapter III, Section 9.
7
The Complete Works of Swami Vivekananda, Vol. 3, p. 218.

Sávitris, and Damayantis, not of amazons and
proudes."8
Will our mothers and sisters heed this
advice?
8
Hindu Dharma, p. 382-383

8
Hindu Sádhanas
Spiritual disciplines are called Sádhanas.
They are paths to perfection, roads to realisation
of the truth. Since there are temperamental
differences among the individual seekers of truth,
Hinduism recognises the need for a variety of
spiritual disciplines or Sádhanas. These Sádhanas
can be brought under four broad categories called
Yogas: the Karma Yoga, the Bhakti Yoga, the Rája
Yoga and the Jðána Yoga. Karma Yoga is the path
of disinterested action suited to the active type.
Bhakti Yoga, the path of love of God, is most
suitable to the emotional type. Rája Yoga, the
path of psychic control, is meant for the
introspectives. Jðána Yoga, the path of dis-
crimination and knowledge is ideal for those
endowed with a sharp intellect and a keen power
of discrimination. However the four qualities of
activity, emotion, introspection and intellect are
found in everyone though in varying degrees.
Hence a balanced combination of all the Yogas,
with more of one and less of others depending
upon one's temperament, is desirable for quick
results.
Do your work, the duties that fall to your
lot, nicely and efficiently. But be alert; never get
attached, either to the work or to the fruits
thereof. This is the essence of Karma Yoga.

Love God with all your heart and soul.
Cultivate an intimate loving relationship with Him.
Surrender yourself completely to Him. Desire for
Him alone and for nothing else. This is the core of
Bhakti Yoga.
Rája Yoga prescribes an eight-fold discipline
leading to the perfect control of the mind and
culminating in the vision of the Truth. Yama and
Niyama, the moral and ethical disciplines already
described, are the first two steps. Ásana (steady
and comfortable posture), Práîáyáma (rythmic
breathing and breath-control), Pratyáhára
(withdrawal of the senses from their objects),
Dháraîa (fixing the attention on the ideal),
Dhyána (steady flow of the mind-stuff towards the
ideal) and Samádhi (perfect concentration on the
ideal)–these are the subsequent steps in that
order.
Discriminate between the real (the Self)
and the unreal (the world-appearance). Give up
the unreal mercilessly. Cling to the Self, the
eternal and immortal reality. Hear about It, brood
over It and meditate over It. Become one with It.
This is the sum and substance of Jðána Yoga.

9
Place of Rituals, Temples and
Festivals in Hinduism
Philosophy without religion becomes
meaningless. Religion without rituals becomes
insipid. The rituals of a religion, like the husk of a
seed, preserve its life and make it germinate. It is
only when the rituals are separated from the faith
and assumes an independent existence that they
become mechanical and lifeless.
Human beings have not yet reached those
heights where they can dispense with all sorts of
symbols and rituals and devote themselves to
purely abstract principles. A flag-hoisting, an
oath-taking or a convocation is as much a ritual as
worship or sacrifice. To give a concrete shape to
the abstract spiritual ideals and to add colour and
zest to life, Hinduism recommends the
performance of several rituals. Out of these, a few
are obligatory and the rest are optional.
Practice of meditation at sunrise, noon and
sunset with the repetition of the famous Gayatri
Mantra,9
worship of God through symbols and
9
The Gáyatri Mantra is actually a short prayer addressed to
the Supreme God in the orb of the sun. Its meaning is: "We
meditate upon the effulgence of God Savita. May He
enlighten our intellects!" There is a popular saying that the
three G's - the Gætá, the Ganga and the Gáyatri - form the
three legs of the tripod upon which Hinduism stands.

images, offering oblations into specially
consecrated sacrificial fires–these were some of
the rituals obligatory on almost all the Hindus
during the ancient days. Even to this day, these
have been kept up though in a modified form, and
with lesser intensity. A wisely planned and
solemnly conducted ritual prepares the ground,
creates the atmosphere, suggests the mood and
predisposes the mind so that the spiritual aspirant
may easily detach himself from the world and feel
the mysterious presence of the Supreme Power
called God.
Hinduism considers religion and spirituality
to be purely a personal affair. It concerns with the
eternal relationship between the Eternal Soul and
the Eternal God. Hence the Hindu is obliged
neither to build a temple nor pay a visit to it on
any particular day. To him his own body is the
temple, the abode of the Lord. However, for the
sake of the ordinary people who are incapable of
comprehending this truth, who always need an
external support for the practice of their religion,
temples are recommended. Even the temple is
only an external symbol of this body. In fact, many
of the technical names of the various parts of a
temple are identical with the names of the various
parts of the body. Actually the temple represents
the Lord and His creation (the universe) in all its
aspects.

Usually the gateway to a temple will be a
massive and magnificent construction. When we
stand in front of it we are made to feel so
insignificant before the Lord of the universe! As
we proceed inwards leaving behind the grand
carvings and decorations of the outside, we notice
that the sanctum sanctorum itself is small and
dark. We can have the darshan of the Lord only
when a light is lit up and waved before Him. This
indicates that we have to leave the grand external
world outside, direct our minds inward, light up
the lamp of knowledge there and behold the Lord
within the sanctum sanctorum of our hearts.
Ours has been a land of temples. There is
no town or village without a temple, be that of
Shiva or Vishnu, Devi or Hanuman, Ganesha or
Subrahmanya. They are standing monuments to
the continuing spiritual traditions of our country.
And they have played a very significant part in the
community life of our country, helping to preserve
and enrich our religion and culture, arts and crafts
through játras, rathotsavas and festivals.
Festivals connected with certain sacred
days and associated with certain temples or rivers
or places of pilgrimage, have been another potent
factor in the religious life of our society. Though
the rules and regulations of a festival introduce an
amount of austerity in personal life, they also
lighten this burden and elevate the mind when

performed properly. A rathotsava (temple-car
festival) or a mela (religious fair) has its own story
to tell and lessons to teach. The former seems to
signify that if you are too busy to go to the Lord,
He Himself will come to you! The latter provides
an opportunity for like-minded devotees to
congregate in a place and strengthen one
another’s spiritual vibrations. That is why they
have become part and parcel of our life, for
centuries.

10
A Few Rituals and Sacraments of Hinduism
It will not be out of place here to dilate a
little upon a few of the more important rituals and
sacraments that have embellished Hinduism since
ages.
Sandhyá, Péja and Homa are the most
important rituals still in vogue. Játakarma and
Námakaraîa, Annapráshána, Upanayana, Viváha
and Antyeshti including Shráddha are the more
common Samskáras or sacraments prevalent even
today.
Sandhyá is the ritual practised at dawn,
noon and dusk. Ceremonial sipping of water
(Áchamana), rythmic breathing (Práîáyáma),
expiation of sin (Aghamarshaîa), offering water to
Sun-god (Arghyapradána), repetition of the Gáyatri
Mantra coupled with meditation on Sun-god and
obeisance to Sun-god (Upasthána)–these comprise
the ritual.
The mode of Péja or worship is a replica of
the services that are usually rendered to a beloved
guest or an honoured king. Only, the King of kings
is the recipient here! After invoking the presence
of the Deity (Áváhana), a seat is offered (Ásana);
the feet are washed (Pádya); a respectful offering
of water mixed with sandalwood paste and rice is
made (Arghya); sandalwood paste is smeared

(Chandana) ; flowers are offered (Pushpa) ;
incense is burned (Dhépa); lighted lamp is waved
(Dæpa) and food offering is made (Naivedya) along
with drinking water (Pánæya). Finally the Deity is
given a farewell (Visarjana).
Homa is actually Vedic sacrifice adapted to
Ágamic requirements. It is nothing but Péja
offered to the Deity invoked into the sacrificial
fire. Except in some details it is almost identical
with Péja.
Samskára literally means a purificatory rite.
It is socio-religious in character. By performing it,
the life of the Hindu is sanctified.
Though the Samskáras are sixteen in
number, only the principal ones mentioned above,
will be dealt with here.
Játakarma is the rite performed imme-
diately after the birth of the child. Repetition of a
Mantra for the generation of talent (Medhá-
janana) and wishing the baby longevity and
strength are the main items involved.
Námakaraîa or name-giving ceremony is
performed usually on the tenth or the twelfth day.
The choice of the name for the child is generally
associated with religious ideas.
Anna-práshana is the first feeding of the
child with solid food which has been previously
consecrated by offering it to various deities.

Upanayana or the sacrament of initiation
into higher life stands for taking the child to a
teacher for education. From the cultural point of
view this is the most important sacrament. The
most striking feature of the Upanayana lies in the
belief that by its performance the initiate is given
a cultural and spiritual rebirth. It is a great
advance over the primitive types of initiation like
the endurance test, temporary seclusion or
mutilation of the body still current among many
religious communities.
Receiving the loin-cloth (Kaupæna) and the
girdle (Mekhala), investiture with the sacred
thread (Yajðopavæta-dháraîa), initiation with the
Sávitræ Mantra (better known as the Gáyatri) and
going round for alms–these constitute the most
essential aspects of the ritual. The first symbolises
the beginning of a life of self-control. The
Yajðopavæta suggests that from now on, his life is a
continuous sacrifice. The Gáyatri is particularly
apt for a celibate student seeking intellectual
development in the right direction. It marks the
beginning of a life-long spiritual struggle. Going
round for alms reminds him of his dependence on
society whose debts he has to discharge
throughout his life.
Of all the Hindu sacraments, Viváha or
marriage is considered to be the most central one.
Hinduism rightly emphasizes the importance of the
life of the householder. The sacrament of

marriage impresses upon a person that earthly life
is not to be despised; rather it should be
consciously accepted and elevated to the level of
spiritual experience. Marriage is not a license for
indulgence, but a human institution aiming at
moderation in conjugal life leading ultimately to
the conquest of self. It is essentially a fellowship
between a man and a woman who seek to live
creatively in a partnership for the pursuit of the
four Purushárthas. Besides the two parties to a
marriage–the bride and the bridegroom–there is
the third party, Dharma, (their joint religious
duty) 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 sacrament
are: Kanyádána (gift of the bride to the bride-
groom by the legitimate guardian), Viváha-homa
(marriage offerings in sacred fire), Páîi-grahaîa
(clasping the hand of the bride by the
bridegroom), Saptapadi (walking seven steps),
Ashmárohana (mounting the stone), Séryalokana
(looking at the sun) and Dhruva-darshana (gazing
at the Pole-star).
Páîigrahaîa symbolises that the bridegroom
has taken over her responsibility here-afterwards.
Saptapadi is symbolic of prosperity and felicity. At
the end of this ceremony the bride passes into the
family of the bridegroom. Marriage is regarded as

complete with it. Séryalokana indicates that the
sun is a witness to the sacrament. Ashmárohana
and Dhruva-Arundhati-darshana represent stability
and constancy.
The last sacrament in the life of the Hindu
is Antyeshti. Since a Hindu consecrates his entire
life through the performance of various
sacraments at suitable stages, at his death, his
survivors consecrate the event by death-rites for
his future good and spiritual felicity. Though
performed after a man's death, this sacrament is
no less important, because for a Hindu, the value
of the next world is higher than that of the
present.
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 nearest
relatives and friends of the deceased. It is then
either cremated or buried according to the custom
of the community. If cremated, the ashes and the
bones are later on collected and immersed in the
sacred waters of the nearest river. If buried, a
mound is raised over the remains as a mark of
remembrance. Shráddha or offering to the dead
also forms an important item of the last rites. It is
performed on the eleventh or the thirteenth day
after death and consists of Homa, Pinõa-pradána
(obsequial offering of rice balls) and feeding the
Bráhmaîas.

11
Reform Movements in Hinduism
Hinduism is like the ‘centre-of-gravity doll’
which regains its equilibrium howsoever it be
disturbed. Wave after wave of alien invasions have
come and gone upon this sacred land but none of
them really succeeded in uprooting it. That is
because the basis of Hinduism is strong and sound.
Standing firmly on this, it has always shown a
remarkable dynamism, a unique capacity for
change and adjustment whenever circumstances
have demanded it.
Whenever the essential core was forgotten
and too much fuss was made over the non-
essential crust, there has always been a reaction
and a rebellion from its own ranks to put things in
their proper perspective and show a better way in
conformity with the times. When the simple Rig
Vedic religion was developed in course of time
into a highly complicated labyrinth of sacrifices,
there arose the dynamic sages of the Upanishads
condemning it in no uncertain terms and preaching
the direct method of realising the truth through
contemplation and knowledge. This was the first
reform movement.
This was further supplemented by the next
movement started by the Gætáchárya Sri Krishna
who reconciled the warring groups of his times,
who were advocating either action or knowledge

or contemplation or devotion. He provided a place
in 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 of
the largest number than in the philosophies of the
privileged few. Teaching simple moral and
spiritual principles bearing more directly on the
life here than on the life hereafter, he captured
the hearts of millions and set a dynamic spiritual
revolution into motion.
Buddha's apparent condemnation of the
Vedic religion and his discreet silence on the life
hereafter were thoroughly misunderstood and
even misrepresented by his later followers. It was
given to Shankara, the first missionary Hindu
monk, to make a whirlwind tour of the country,
expose their fallacies and re-establish the pristine
glory of Hinduism. By admitting Buddha into the
galaxy of incarnations the Post-Buddhistic
Hinduism sealed the fate for Buddhism in India
once for all.
Then followed an era of invasion and
conquest by foreigners and it looked as though the
Eternal Religion would just collapse. However, the
task of keeping it very much alive was admirably
fulfilled by the various Bhakti-movements started
by Rámánuja, Madhva, Basaveshwara, Chaitanya,
Rámánanda, Kabær, Nának, Mærábái, Tulasædás,

Tukárám, Purandaradás and a host of others.
Special mention must be made of the Sikhism of
Nának, which effectively prevented large number
of people from being forcibly converted into
Islam. No less important was the movement
started by Rámánuja to broaden the outlook of
Bráhmin orthodoxy.
The British conquest as also the impact of
Western civilization with its science, technology
and Christianity gave another shaking to the native
religion and culture. Bang came the reply in the
form of several reform movements each trying in
its own way to set things right. If the Brahma
Samáj and its offshoot, the Prárthana Samáj tried
to give a ‘Christian look’ to Hinduism, the Árya
Samáj tried to bring back the pure Vedic religion.
The Theosophical Society too tried to do its bit
with its mystical and esoteric doctrines. However
it was Sri Ramakrishna and Swami Vivekananda
who struck a perfect balance between the past
and the present, the East and the West by showing
the people how to combine the best of both. This
regeneration is still continuing through the work of
the Ramakrishna Math and Mission and other
organisations drawing inspiration from them.
A very recent attempt at uniting the Hindu
society, protecting and spreading its religion and
culture, is the formation of the Vishva Hindu
Parishad which is steadily gaining ground.

12
Vishva Hindu Parishad
Since this latest attempt at bringing
together and organizing the Hindus from all over
the world augurs well for the future of Hinduism it
is worthwhile devoting some attention to it.
The Hindu society has held in its bosom
adherents of directly opposite dogmas, and
embraces besides Buddhists, Jains and Sikhs, the
reforming sects of different epochs as also those
worshipping several gods and goddesses and
professing 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 culture
and civilization, the Hindu society has fallen into
deplorable conditions. The Hindus in India and
abroad need a reawakening of their essential unity
and be consolidated into one strong and indivisible
people. It is necessary to infuse pride, devotion
and 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 fast
disappearing requires to be regenerated on the
basis of our Dharma.
The Hindus who live in distant lands need
not only inspiration but effective aid to rejoin the

bond of love and regain their faith in the practice
of the Hindu ways of life, which have been
gradually weakening.
With the aspiration of fulfilling these
objectives the Vishva Hindu Parishad was founded
on the 30 August 1964 (the auspicious Sri Krishna
Janmáshthami 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 with
and help all Hindus living abroad.
Between the 22nd and the 24th of January
1966 the Parishad held its first momentous
conference of Hindus from all over the world at
Prayág which was a tremendous success.
The Parishad is now busy establishing
branches all over the country and also the world.
It has already made a marked progress.
This is perhaps the very first serious
attempt after Emperor Sriharsha at bringing
together the various heterogeneous elements in
Hinduism and bind them with a cord of common
ideals. Hence it is the sacred duty of every Hindu,
irrespective of his caste or creed, to co-operate
wholeheartedly with this Movement and make it a
grand success.

13
Special Contribution of Hinduism
to World Thought
Hinduism has made a very significant
contribution to world thought in propounding the
three doctrines of Karma and Rebirth, Adhikára
Bheda and Avatára Váda.
The doctrine of Karma is nothing but the
extension of the well-known principle, 'As you
sow, so you reap', to the moral and spiritual field.
We have to reap the consequences of our actions
sooner or later. The present is the result of the
past and the future will be the result of the
present.
The doctrine of rebirth is a logical corollary
of this theory of Karma. We may burn our finger in
fire for only a few seconds but it takes a couple of
weeks (=12 million seconds!) to be cured of it
completely. Similarly since it is not possible to
experience the result of all the actions that we do
in one short life, it is reasonable to admit of our
future lives. The wide variety and differences
among human beings which have no logical
connection with the present life, force us to
hypothesise about their causes existing in past
lives and resulting in the present ones. Since
Hinduism posits the soul as eternal and immortal,
the theory of Karma and Rebirth fits in admirably
with it. This is the best hypothesis that the human

mind can conceive of, to solve the problem of
good and evil, to explain the variety and diversity
in the universe.
The doctrine of Adhikára Bheda is a
recognition of the simple fact that the same cap
cannot fit everybody. In any field especially in the
spiritual field, capacity and necessity should be
the deciding factors and not merely the desire or
ambition. A blind man is certainly unfit to become
a pilot and the lame should never attempt
mountain-climbing, however intense their desires
may be! That is why like a loving mother catering
to her children with a variety of dishes depending
upon their digestive capacities, Hinduism has
opened up manifold spiritual paths to suit a
variety of tastes and temperaments. If the
intellectual is recommended Jðána Yoga, the
active person finds an outlet for his energies in
Karma Yoga. If the emotional type finds a solace
in Bhakti Yoga, the introspective one finds his
peace in Rája Yoga. Thus no one need be dis-
appointed.
The Avatára Váda–the doctrine of descent
of God on earth–declares that the Supreme Power
descends on this earth wherever and whenever
necessary to restore the spiritual balance and to
help genuine religious aspirants in their struggle
for perfection. This is truly a marvellous doctrine
filling the hearts of millions of aspirants with

tremendous hope. An unbiased study of the
spiritual history of mankind proves this beyond all
doubt. It is foolish to limit the powers and
capacities of the Almighty God by arguing that He
descended only once in a particular chosen land
and that He will never come again. Regimentation
in religion and proselytisation with political
motives which are doing immense harm to
humanity have their origin in such bigotry.

14
Hinduism : The Religion Universal
Any religion to be universally acceptable,
must appeal both to the head and to the heart of
the maximum number of people. And Hinduism
does it. The dizzy heights of its Advaita philosophy
can easily slake the thirst of the brainiest of
philosophers. Its conception of the Personal God
can more than satisfy the refined theologians. The
modes of Bhakti enunciated as well as the rituals
recommended soothe the hearts of the emotional
types. The advocates of activism are easily
accommodated by the doctrine of selfless action.
And the mystics can always count upon Yoga.
Hinduism considers that man is potentially
divine and not a sinner. Hence even the worst of
'sinners' finds a place in its bosom. He has not
committed any sin but only mistakes, says
Hinduism, because he had forgotten his essentially
divine nature! What a wonderful doctrine! What a
marvellous psychology!
By declaring that the whole universe is but
the projection of the Cosmic Mind, and that a
fundamental thread of unity passes through the
innumerable and diverse manifestations in it,
Hinduism carries conviction to the modern
scientists also.

Even the agnostics and the atheists find a
place in it because Hinduism preaches that to be
good and to do good is the whole of religion, all
other things being secondary.
Gross materialists, instead of being con-
demned, are advised to be a little less selfish
while enjoying the good things of life!
If this is not the Religion Universal which
other one can be? In fact Hinduism being more a
way of life than a dogmatic creed, the whole of
humanity ever struggling from lower truths to
higher truths come under its protective wings
whether they accept it or not!

15
Ubiquitous Hindu Culture
It is this very universality of Hinduism that
carried it far and wide into the world beyond the
borders of Bhárat. Along with its civilization and
culture, philosophies, arts and sciences,
mythology and rituals, Hinduism has practically
inundated all the major cultural regions of the
world. It is a well-known historical fact that the
countries of South East Asia, Ceylon, West Asia,
part of the African continent, Europe and America
are full of the impress of Hindu culture and
civilization. The Sanskrit language, the two great
Epics, temples dedicated to Shiva, Vishnu and
Ganapati, and a few of the rituals and sacraments
are to be found even today in Malaysia, Singapore,
Indonesia, Cambodia and the Philippines. There is
overwhelming evidence to show that the great
sage Agastya journeyed to those lands, spreading
the unfailing message of the Eternal Religion.
Shustery says in his Outlines of Islamic Culture
that the Haj pilgrim while approaching the great
Mosque at Mecca had to wear the dhoti and the
uttaræya (upper cloth)! As regards the teaching of
the Christian missionaries like Plotinus, Clement,
Gregory, Augustine and others Dean Inge was
obliged to declare: "It is the ancient religion of the
Bráhmins (that is) masquerading in the clothes
borrowed from the Jewish, Gnostic, Manichaean

and Neo-Platonic allegories." Diwan Chamanlal has
accumulated unassailable mass of evidence in his
Hindu America to show that the Hindus migrated
to the American continent long before Columbus.
The effect of Hindu culture is evident even to this
day, especially in Mexico.
Should we not be proud of this?

16
Hindus Outside India
This takes us to the next topic, that of the
Hindus living outside their Motherland. In pro-
portion to the spiritual and cultural debt that is
cast upon the world by Hinduism, the number of
Hindus that live outside India is rather small.
Though this is a glorious tribute to its non-
aggressiveness and cultural refinement–Hinduism
certainly did not try to spread by force or fraud–it
is also a sad commentary on the strength, wisdom
and foresight of the Hindus living here!
The fourteen million Hindus living outside
and scattered over several countries are today
badly in need of our help. They want religious
institutions to bring them together and inspire
them. They want preachers to educate them in
our Dharma. They are eager to learn the more
tangible rituals and sacraments to purify and
sustain themselves.
Any further delay and neglect on our part
will hasten their decay. And, the grave 'sin' will be
squarely ours!
Should we not hurry up to offer them what
they are hankering for?

17
Criticisms Galore
In spite of its most sublime theories,
universal doctrines and an unlimited capacity for
tolerance and adjustment, no religion on earth has
perhaps been so much misunderstood, deliberately
distorted and mercilessly criticised as this 'Mother
of all religions'. Brushing aside all unjust criticism
based more on spite than on solid truths, it is still
worthwhile considering some of the more
common, apparently reasonable and sometimes
genuine, criticisms in the spirit of an honest
enquiry after truth.
FIRST OBJECTION: There are innumerable gods
and goddesses in Hinduism as also countless
religious works leading its adherents to utter
confusion and bewilderment.
Well, this may appear so to one who has not
understood the spirit of Hinduism. But to one who
has understood that it is one and the same God
that has manifested Himself through all these
forms, there is no problem, no confusion, much
less any bewilderment. One who has known the
nature of water will never be confused or
bewildered if he encounters ice, bubble or steam.
Rig Veda itself has unequivocally declared that the
Truth is one and the sages call it by various
names. As regards the countless religious works,
they are meant for different types of people who

are in various stages of intellectual and spiritual
evolution. A post-graduate student and a higher
secondary student are not supposed to exchange
their text-books and thereby get bewildered! It is
here that a correct understanding and
appreciation of the doctrine of Adhikára Bheda
comes 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 ever
worships a stone or a metal image with this
attitude. He always worships God through them. If
an objection is raised even against this, then there
is no reason why the Christians who worship the
image of Jesus and the Bible or the Mohammedans
who kiss the Kaaba stone or the patriots who
salute the national flag, should not be dubbed as
idolaters!
Even Hinduism considers image-worship as
only the primary step–like using an abacus to
teach arithmetic to children–and exhorts its
votaries to rise gradually to the highest level
wherein they will have the direct experience of
the all-pervading Supreme Power.
As for superstition, the less we talk the
better. The merciless witch-hunting carried on in
Europe during the middle ages or the considering
of number thirteen as unlucky even during this

twentieth century by the Western society, are just
two concrete examples which reveal who is really
more superstitious. Actually most of the Hindu
practices dubbed as superstitions have deeper
philosophical and psychological truths behind
them than meets the eye. Even granting that
superstitions do exist, they are all harmless. It is
for better to have harmless superstitions than
nurture such ones which have been responsible for
the reckless killing of old women or chameleons!
Lastly, the blind belief of the modern man
in science and technology, as if they are
omnipotent, forgetting that they have miserably
failed to give him peace of mind (which alone is
the aim of life) is the greatest superstition of all!
THIRD OBJECTION: The caste system has
divided the Hindu society into numberless groups
engaged in mutual hatred and fighting. A religion
which shelters such a system is no good.
The caste system is a logical extension of
the Varîa system whose underlying philosophy has
already been explained. There is no country, no
race or society in this world which is free from
caste system in some form or the other. Even in
the so-called socialistic countries, where all are
supposed to be equal, it is an open secret that
some are more equal than others! A society based
on the division of labour is far superior to a society
divided on the basis of wealth or colour of the

skin. What is to be condemned is not the caste
system as such, but the claim to privileges by
certain castes or the hatred and ill-will towards
the other groups. The division of an office into
several departments is only a matter of
administrative convenience. That does not mean
that these departments should fight one another.
If it is remembered that there is no bar on
practice of true religion by any member of any
caste, all this fuss becomes meaningless. Hence a
religion that has invented such a wonderful social
institution is not only good but has also rendered
signal service to mankind by showing the right
path.
It is interesting to note that both Swami
Vivekananda10
and Mahatma Gandhi11
who
themselves did not belong to the highest caste,
have upheld and admired the caste system in its
true form.
FOURTH OBJECTION: The doctrine of Karma has
introduced fatalism and lethargy, and has killed
the initiative among the Hindus.
The alternatives to the doctrine of Karma
and Rebirth are: the positing of a partial and
unjust God or to accept the theory that the origin
of this universe lies in an accident or chaos. These
alternatives satisfy neither the theologian nor the
10
India and Her Problems, Chapter vi.
11
Harijan, Feb. 2, 1934.

logician and much less a scientist. As already
pointed out, this theory of Karma is the most
sensible and reasonable hypothesis which helps
not only explaining the gradation and variety in
the universe but also in leading a good life.
As regards the objection as such, we say
that quite the opposite effect will be produced if
the doctrine is properly understood and applied.
‘If my present state is the result of my previous
actions, that gives me a tremendous hope and
opportunity for shaping my future by my present
action’–this is the Hindu attitude. Consequently a
Hindu who has understood the spirit of the Karma
theory is a dynamic believer in himself. Of course,
fatalism and lethargy have often crept in to the
detriment of the Hindus. But this is solely due to
the misunderstanding of the Karma theory.
Ignorant and half-baked people who
misunderstand and misapply even sublime theories
are not confined to the Hindu society alone but
will be found all over the world.
FIFTH OBJECTION: In the name of the doctrine
of Adhikára Bheda, Hinduism has meted out very
unequal treatment to its adherents and has done
great injustice to them.
Whenever understood properly and
practised sincerely this doctrine has always
helped, and not hindered, the material and
spiritual progress of the Hindus. To say that all

men are born equal or made equal, is a blatant
denial of facts and experience. But this does not
mean that people should not be given equal
opportunity and scope for self-development. In
fact Hinduism has been more liberal and generous
towards the weaker sections of the society. As in
every other society, there have of course been a
small minority of black sheep who have exploited
and wronged the masses. However, taking the
Hindu religion and society as a whole and
comparing it with others, this doctrine has worked
more as a blessing than as a curse.
SIXTH OBJECTION: A religion which confers the
status of the highest incarnation of God on a
mythical and immoral person like Sri Krishna is
paving the way for the whole society to become
likewise.
Bitter criticism and ridicule of Hinduism as
also malicious propaganda against it, very often
centres round the life, personality and doings of
Lord Sri Krishna. A dispassionate study and analysis
will however reveal the hollowness of these
arguments.
At the very outset, let it be known that Sri
Krishna's historicity has been established beyond
doubt by several scholars including Sri Aurobindo.
On the other hand it is the historicity of Jesus
himself–upon whose personality the mighty
Churchian empire rests–that has been called in

question by several European scholars.12
This
mighty Churchian empire will collapse like a house
of cards, the moment the historicity of Jesus is
conclusively disproved, whereas the mightier river
of Hinduism will continue to flow on irrespective
of the historicity of Rámas and Krishnas (who are
just ripples in this river) because it is based on
eternal principles and not on personalities.
The earliest reference to Sri Krishna and an
unfoldment of his true personality occurs in the
great epic and history of the Hindus viz., the
Mahábhárata. Curiously enough, this epic has
always treated him as a Kshatriya King. Not even
his bitterest enemies like Shishupála, who figure in
this great book, ever allude to his so-called
immorality. In fact, Duryodhana, another critic of
his, has all admiration for his wonderful
personality and even admits of his divinity! It
passes one's understanding how a genius like Sri
Krishna who bequeathed a most wonderful bunch
of universal spiritual teachings could ever have
been a moral wreck.
The secondary scriptures like the
Bhágavatam which deal with Sri Krishna's story in
greater detail, were actually written several
centuries later and hence need not be taken as
12
See Of Man and God by Alfred Pomerantz, Philosophical
Library Inc., New York. Also Quest of the Historical Jesus by
Albert Schweitzer.

literally true. Even according to these scriptures,
Sri Krishna was a small boy at the time of the
Brindávan Læla. Again, the tradition of considering
oneself as the hand-maid of God and love Him as
one's husband (whereby the baser instincts are
sublimated) is not peculiar to Hinduism alone. It
exists among the Christians and the Sufis also. The
reference to brides of God in the Bible or the
Christian nuns considering themselves as brides of
God does not certainly warrant us to brand either
God or Christ as polygamous or immoral!
Moreover, the very same scriptures that
describe his Rásakræda also describe the
innumerable miracles performed by him. Why
don't then, these wise critics, accept these
miracles also as true? If these are accepted, it will
be established that Sri Krishna was God Himself,
since no ordinary being can ever perform them.
And God's actions are above all human logic and
comprehension!
The critics often jeer at Sri Krishna because
he had sixteen thousand wives. Perhaps, it is more
due to jealousy than any moral sense because he
could manage sixteen thousand wives whereas
they can hardly manage one! Since these poor girls
had been deserted by their own people just
because they had been in the captivity of the
demon Narakásura, Krishna the rescuer, had no
option but to legally accept them as his wives so

that he could shelter them. This is one
explanation.
Then there is the other, the real explana-
tion, which describes the esoteric significance of
this. Sixteen thousand really represents Sixteen.
The mind, the five senses of cognition, the five
organs of action and the five fundamental
elements (like the earth etc.)–these are the
Sixteen. The zeros signify the numberless
products, variations and manifestations of these
sixteen. Sri Krishna is the Purusha or the Self who
liberates them from hellish ignorance (Naraka) and
redirects them unto Himself.
Contrary to the objectors' contention, Lord
Krishna has been the unseen dynamic power
guiding the Hindu religion and society in the right
direction through his Gætá ever ringing its message
for thousands of years. He is the greatest national
hero and guides, and it is a pity that the sons of
our own soil often disown Him!

18
People Living in Glass Houses
Should Not Throw Stones!
Most of these objectors rise from the ranks
of either the bigoted Christians or the more
fanatical section of the Muslims. Without
understanding the true spirit of their own re-
ligions–for, no true religion ever exhorts its
adherents to be cruel to others–and much less the
'Eternal Religion', they resort to mudslinging. They
seem to forget that the old adage 'People living in
glass houses should not throw stones' applies to
them admirably!
Every religion has two forms: the higher and
the lower. The former is meant for the few highly
evolved souls who are really the 'salt of the earth'.
The latter is only a concession to the ignorance of
the masses, who will thus be led gently from lower
truths to higher truths. It is always easy for any
intelligent crook to compare the higher form of his
faith with the lower ones of others and get away
with the conclusion that all religions except his
are Paganism and hence false! It is this crooked
chauvinism that the Hindu abhors and never the
higher forms of any religion or its truly great
votaries.
The heart of the true Hindu goes out to the
Man on the cross, who exclaimed even at that
hour, 'Father! Forgive them; for they know not

what they do!'13
The true Hindu is all admiration
for the great Prophet of Arabia who literally
transformed a barbaric People into a well-knit
moral society. But he can never tolerate the
small-minded fanatics who try to poohpooh every
other faith.
Swami Abhedananda, a brother-disciple of
Swami Vivekananda clearly draws a distinction
between the Christianity of Jesus and the
Churchianity of the fathers. He declares that
whereas the Hindu has no hesitation to accept the
former which is a true religion of the heart, he can
never accept the latter which is nothing but
organised dogmatism.14
It is interesting to note that an almost
similar distinction is drawn between Islam and
Mohammedanism by Sir Ahmed Hussain: "I make a
difference between Islam and Mohammedanism.
The latter is not pure Islam. It has forgotten the
spirit of Islam and remembers only the letter of
the law,"15
He continues: "Please remember that
there are many men and many minds and there
are likely to be as many religions, as many
13
St. Luke xxiii, 34
14
Why a Hindu Accepts Christ and Rejects Churchianity.
15
Notes on Islam–by Sir Ahmed Hussain, Ed. by Khan
Bahadur Hajee Khaja Mohammad Hussain, Govt. Central
Press, Hyderabad, p. 12.

conceptions of God, as many notions of His
attributes and as many ideas of the beginning or
end of things as there are thinking minds."16
What
a catholic approach!
Just read this passage from the Quran:
''Sight perceives Him not, but He perceives men's
sights; 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 fail
to understand these higher sentiments and take to
the tactics of hitting below the belt. They seem to
be alienating themselves from the main current of
our country, its culture and tradition, and
misleading the ignorant masses into fantastic ways
of thinking, ultimately leading to de-
nationalisation and disintegration. The following
observation of Dr. Radhakrishnan is very pertinent
in the present context: "Latterly, however, a
curious 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 of
Spain and the Caliphs of Baghdad. They regard
themselves as culturally and socially distinct from
their Hindu fellow countrymen. We do not change
16
Ibid, p. 24.

our whole mental make-up, simply because we
change our intellectual beliefs or religious
convictions. To change one's creed is not to cut
oneself off from the past of one's country or its
ideals."17
If at all, this is an understatement.
It is an undeniable historical fact–and 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 for
some of the bitterest conflicts and the cruellest
atrocities that have disgraced history. V. O. Ogt in
his Cult and Culture condemns the unbending
arrogance of Muslims and Christian missionaries in
their claims of revealed authority and laments
that religion will meet with disaster unless it
universalizes its own conception of Revelation to
embrace the future as well as the past (p. 70).
The Bible and its doctrines have received a
very rough treatment at the hands of the Biblical
scholars. 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 of
virgin-birth of Jesus is a late interpolation and
that Joseph was his real father; (3) Jesus was a
17
The Heart of Hindusthan, p. 66.
18
East and West, p. 49,
19
The Churches and Modern Thought, Thinker's Library, No.
20, pp. 54-64.

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 not
credible and trustworthy narratives. Thus we see
that the main foundations of Christianity as
propounded by the Church have been demolished!
It is significant that Vivian Phelips warns his
readers by saying: "These criticisms are, I repeat,
the work not of anti-Christians, but of Christians
who have devoted themselves to Biblical research
and who are among the greatest living experts in
that sphere of knowledge."20
The author has
rendered signal service to us by providing in this
very book the grudging admissions by orthodox
church leaders, of this criticism!21
J. M,
Robertson's book Christianity and Mythology
clearly admits that some of the Gospel stories
were borrowed from the incidents in the lives of
Krishna and Buddha.22
Often, the god-hood of Jesus is sought to be
proved on the basis of the miracles he was
supposed to have performed. If Jesus is to be
accepted as divine just because of his miracles,
why not accept Rasputin 'the rascal monk' also as
equally divine? In fact these miracles are
20
Ibid, 64.
21
Ibid, pp. 67-71.
22
Ibid, p.97.

dismissed as artificial delusions of magic by Johan
Gottifried Eichhorn.23
According to the Old Testament, God
created man out of earth and woman out of man's
rib! People are born and die only once. However,
their souls will be patiently waiting in the graves
for the final day of Judgement. On this day God
will weigh the sins and merits of each and every
individual in a balance and put them into heaven
or hell-fire eternally depending upon their
'balance' amount of merit or sin! Not even
twentieth century science has succeeded in
making these 'discoveries'!
No rational being will ever accept such
theories. An unbiased comparison of these with
the Hindu ideas on the same topics will clearly
show up who is superstitious and who is scientific
and rational. "I am no Hindu, but I hold the
doctrine of the Hindus concerning a future state to
be incomparably more rational, more pious and
more likely to deter men from vice, than the
horrid opinions, inculcated by Christians on
punishments without end."24
—thus wrote Sri
William Jones to Earl Spencer.
Now, let us turn to Islam. The doctrine that
Islam is the only true religion, Allah is the only
true God and that Muhammad is the last and the
23
Encyclopaedia Britannica, Ninth Edn.Vol. vii, p. 789.
24
Asiatic Jones by Arberry.

best of prophets is as ridiculous as saying to a
thirsty 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!" In
fact, broad-minded intellectuals like Sir Ahamed
Hussain who were devout Muslims, rebelled
against such narrow bigotry and candidly declared:
''(There is) one and only one God who is Infinite
and Absolute, who hath neither beginning nor end
and who is not conditioned or limited by anything
whatever. Yezdan, Ishvara, Jehovah, God, Allah
are the names in different languages of the same
Infinite and Absolute God."25
What a beautiful
echo of the Rig Vedic statement, ''Truth is One,
sages call it by various names!"
Islam has staged a mighty rebellion against
idolatry and worship of man. However, a glance at
the place occupied by the stone of Kaaba and the
prophet Muhammad in Islam would suffice, to
convince anyone that what was driven out of the
front door has come back through the back door!
It will be interesting and instructive to quote Will
Durant here: "Many of its worshippers believe that
this stone (of Kaaba) was sent down from heaven--
and perhaps it was a meteorite .... Within the
Kaaba, in pre-Moslem days, were several idols
representing gods. One was called Allah, and was
probably the tribal god of the Quraish; three
25
Quoted in The Heart of Hindusthan, p. 77.

others were Allah's daughters .... Mohammed ....
destroyed the idols in and around the Kaaba, but
spared the Black Stone, and sanctioned the kissing
of it."26
He continues: ".... Pious pagan Arabs, long
before Mohammed, had trekked to the Kaaba.
Mohammed accepted the old custom because he
knew that ritual is less easily changed than belief;
and perhaps because he himself hankered after
the Black Stone; by yielding to the old rite he
opened a wide door to the acceptance of Islam by
all Arabia.... As Islam spread to distant lands only
a minority of Moslems performed the pilgrimage;
even in Mecca there are Moslems who have never
made a ritual visit to the Kaaba."27
The conclusion is obvious!
Thus we can go on multiplying our criticisms
of other religions. Maharshi Dayánanda Saraswati
has already done it in a much more devastating
way in his Satyártha Prakásha. But such an
approach may not help anyone. What is of
importance is a serious and sincere attempt to
emulate the great ones, be he a Christ or a
Mohammed, a Ráma or a Krishna or a Buddha, and
make our lives blessed.
26
The Story of Civilization–Vol. iv, The Age of Faith, pp.
161-171.
27
Ibid, p. 215.

19
External Dangers Facing the Hindu Society
Though the Hindu religion has soared to
Himalayan heights, the present-day Hindu society
needs a lot of invigorating treatment. This cannot
be done without first understanding the forces,
pressures and dangers that are trying to erode and
corrode it.
These dangers can be classified as external
and internal. The dogmatic churchianity, the
intolerant and fanatical sections from among the
Muslims and unscrupulous communists form the
three prongs of the trident aimed at the heart of
Hindu society. These are the external dangers.
The mighty church, with its men and
money, women and politics, often raises the doubt
in the minds of honest observers whether what
they are preaching is Christianity or Churchianity!
There seems to be very little in common between
that great Son of Man who had 'no place to lay his
head' preaching wonderful sermons on the mount
and the power-mad, money-mad crooked
politicians masquerading as his priestly followers.
Most of our Hindu brothers–and for that
matter our Christian brethren too–may not be
aware of the history of the church and its Popes. A
religion which was essentially simple, being based
on the twin ideals of renunciation and love of

mankind, came under the influence of
Constantine, the Roman emperor in 324 A.D. and
was obliged to compromise on its most
fundamental principles. Though it became better
organised, more rich and powerful in the worldly
sense, the moral and spiritual fibres began to give
way leading to disastrous results. During the
darkest period of papal history "Twenty Popes
succeeded each other in what became generally
known as the 'Rule of the Harlots.’ The Lateran
palace became a resort of orgies and degradation.
The mistresses of the 'celibate' Popes made their
sons successors to the papacy. Murder,
assassination, fighting, prostitution and bribery
were the order of the day."28
Our church leaders who are the disciples of
such Popes are leaving no stone unturned to
convert the whole world into their brand of
Christianity. India with its teeming millions,
ignorant masses and a 'secular' government–and in
the dictionary of the government the word
‘secular’ seems to mean 'anti-Hindu'–is their
special target. Their schools are designed to
subvert the young minds. Their hospitals are
designed to exploit the sick and the infirm, who
are advised and coaxed to surrender their
ancestral religion. Intolerance towards and
28
Religions of the World, by Gerald L. Berry. Barnes &
Noble, New York, p. 83.

deliberate distortion of other religions is their
favourite pastime. Soaked in hatred, they go to
any length, use any language including the filthiest
possible one, take to any unscrupulous method, to
achieve their aim. Their policy of 'divide and
control' by putting one caste against another, one
group 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 the
Hindu society. The Christian missionary in the garb
of the Hindu sannyasin, the naming of churches as
'Christa-rájamandiram', the adoption of Hindu
methods of worship, meals and Harikathas–every
one of these, is a time-bomb being planted in the
structure of Hindu religion and society. Every
Hindu, especially the educated and intellectual
group, ought to be dismayed and roused into
immediate constructive dynamic action.
Next comes the problem of and created by
the Indian Muslims. Though Islam means spreading
peace and a Muslim is one who lives in peace with
Allah and His creation it is an ironical fact that
"there has not been a religion which has shed so
much blood and been so cruel to other men."29
The
story of Islam in Bhárat has been one continuous
story of invasions and wars, arson and plunder,
rape and wanton destruction. Though almost all
29
The Complete Works of Swami Vivekananda Vol. 3, p. 350

Muslims here are converts from Hinduism and
hence the same blood of the ancient Rishis is
flowing through them, their hostility towards
Hinduism does not seem to have abated in the
least. The main reason for this seems to be the
strangle-hold that the Moulvis and Maulanas are
having over the Muslim masses. It is interesting to
note here the observations of Sri Abdul Majid
Khan, an enlightened and cultured Muslim leader.
"It appears very strange, indeed, that only a few
learned and wise souls among Muslims, have done
truly great service to the Indian Muslims. But a
vast majority of the Moulvis and Maulanas who
claimed to be the champions of Islam, having sole
monopoly of the teachings of Quran, considered
Muslim leadership as their inherited profession and
easy source of income....They always played on
their emotions and sentiments. They held them in
their grip, and swayed them at will. These learned
Moulvis or Maulanas in their hypocritical pursuits,
were emptied of real spiritual mission. They could
not therefore impart real teachings of Islam. Nor
did they allow the Muslim masses to grasp the real
import of ....Islam Perhaps Quran is the first Book
an average Indian Muslim begins with, and recites
it throughout his life and perhaps, it is the last
Book which he understands even till the fag end of
his life. It is a very crude fact; but it is a very grim
X-ray of the Muslim mass psychology in India.
Ignorance of Islam is the chief cause of

fanaticism....The dawn of deep communalism
proved to be the dusk of patriotism. It has drawn a
curtain over the sublime sentiments of love for the
Motherland, the land of their origin and birth.
They forget, in their madness, that along with the
sense of community, they have to love the Indian
soil, where they are born, brought up, fed for
existence and made to flourish in life."30
A
wonderful analysis indeed! While writing about
polygamy in Islam Dr. S. Jeelany remarks: "In
Muslim countries such as Pakistan, the U.A.R.,
Iran, Iraq, Syria and Algeria, where people are
better Muslims–in that at least they know more
about their religion–the last of polygamy has been
seen. It is only in Bharat that communal Muslims
seek to establish a fortress of bogus Islam by
masticating the word Shariah and refusing a
uniform civil code, by insisting on the Islamic
burqa for Aligarh and exploiting the Wakfs as their
close preserve when in the U.A.R. Wakfs were
abolished long ago. If we follow their reasoning,
we find that such countries as Pakistan, Iran and
the 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 above
gentlemen take over the leadership of their
30
Quoted from the Voice of Man, a fortnightly published
from Delhi, dated June 1, 1968.
31
Quoted from the Organiser dated Aug. 3, 1968, p. 14.

society, the Hindu society cannot afford to shut its
eyes to the dangers from this quarter.
The last but not the least, is communism,
'the God that failed' in Russia. Since it combines in
itself both the subtle deceptions of the Christian
church and the creed of violence of the misguided
among the Muslims, it is doubly dangerous. This
doctrine, caring more for the end than for the
means, wants to uproot everything–good or bad–
first, before taking its roots. The economic boons
it offers are a myth; because even in Russia which
professed and practised this doctrine for fifty
years the economic condition of the ordinary man
can in no way compare with that in the capitalistic
countries. In fact the disparity of income there,
between the higher and lower income groups, is in
some cases as high as 62:1 and there are no
ceilings on income!32
Being an alien and atheistic theory it has
tried to destroy the ancient religion and culture of
the people on whom it is foisted. China and Tibet
are glaring examples of this. Russia itself is slowly
moving back to find solace through religion. Its
churches are drawing larger and larger crowds
most 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.

A country like ours with poor and ignorant
masses offers a fertile field for communism. Once
it is allowed to take hold of us, we will become
the absolute slaves of an absolute dictatorship
which knows absolutely no scruples!
The attempts being made to counteract
communism through economic policies alone, will
not succeed, though they are of primary
importance. Man does not live by bread alone. He
must have some principles to live by, to be
inspired with. And, once he gets them and be
inspired by them, he works a miracle in any field.
This is exactly what Hinduism did and can still do
even today. The empires of Sri Ráma, the
Pánõavas, Chandragupta, Ashoka, Samudragupta
and the Vijayanagara Empire are but a few
important examples that illustrate this point. An
unprejudiced study of our history shows that more
of real communism–in the sense of the greatest
good of the largest number coupled with plenty of
freedom–existed during these periods than in
modern communist counties.

20
The Menace of Materialism
At this juncture it is necessary to pinpoint
the menace of materialism also. Hinduism has
never forbidden the acquisition and enjoyment of
material wealth, comforts and pleasures. It has
only introduced the 'safety-valve' of Dharma, that
is all. If Artha and Káma become the sole aims of
life and Dharma is totally neglected, then it
becomes gross materialism, which is another name
for the law of the jungle. Now-a-days the
tendency towards such materialism is increasing to
the detriment of our nation. Hence comes the
necessity to recognize and check this menace.
A glance at the so-called advanced and
civilized countries of the world will reveal what
havoc has been brought about by materialism.
Incidence of the most heinous crimes and awful
mental illnesses is increasing at an alarming rate.
According to a report put up by the police
department of the U.S.A., the average rate of
crimes per hour is as follows: one murder, theft of
forty cars and ten robberies! That is why many of
the Western savants and scientists are fast turning
towards religion for solace and succour.
Atheism, the counterpart of materialism, is
another evil that is trying to sway the minds of
men. Even a little of serious thinking will convince
us how hollow the arguments of atheism are. That

the universe was formed by a fortuitous course of
atoms, can no more be believed than that the
accidental jumbling of the letters of a word-
making set would fall into a most wonderful
treatise of philosophy! Actually the sciences are
maps of universal laws; the universal laws are
channels of universal power; and the universal
power is but the outgoing of a Supreme Universal
Mind.
Every nation has its special characteristic
trait. In our country it is religion. If it goes "India
will die in spite of politics, in spite of reforms, in
spite of Kubera's wealth poured upon the head of
every one of her children."33
33
The Complete Works of Swami Vivekananda, Vol.3, p.
146.

21
Secular State or Insecure State?
Secularism is the chief weakness of our age.
It might have given us some means but it has
certainly denied us the ends. Civilization is a way
of life, a movement of the human spirit. Its
character is derived from its conception of the
nature of man and his destiny.
Secularism which replaces man with money
or the spirit with the State, has paved the way for
incalculable destruction through the lust for
power, the joy of cruelty and the pride of
dominance. The two world-wars have amply
demonstrated this.
Our leaders time and again proclaim at the
top of their voice that ours is a Secular State and
that our brand of Secularism is a very special one:
The State will have nothing to do with any
religion. But in practice it always so happens that
the State has everything to do with Hinduism and
absolutely nothing at all with other religions!
These leaders were in a tremendous hurry to push
through an unfortunate legislation viz. The Hindu
Code Bill34
in an ad hoc Parliament, whose
34
Many are not aware that Dr. Rajendra Prasad, the first
President of our Republic was bitterly opposed to this
legislation. For the correspondence that ensued between
him and Pandit Nehru see Bhavan's Journal Feb. 25 and
March 10, 1968.

business was over with constitution-making and
which was not expected to transact any legislative
business, much less a radical one. A legislation of
such a fundamental character which uproots at
one stroke the laws and traditions of thousands of
years of millions of Hindus is to say the least, a
reflection of the 'I-know-everything-you-shut-up'–
attitude! Even supposing many of these reforms
were desirable, leaders of various strata in the
society whom they are going to affect should have
been consulted. On the other hand the very same
leaders and their 'illustrious' successors dare not
make a single change in the personal laws of other
religious communities! As if they are too perfect
to need reforms! If our State is truly 'secular',
there should be one uniform civil code governing
all the citizens of our country irrespective of their
caste, creed or religious denomination.
To give another example of this perverted
secularism: Temples and their properties are being
controlled by the Government through the
Religious Endowments departments, but neither
the Wakfs nor the Churches are within the purview
of these departments!
Then again: Family planning has been taken
as a policy on a priority basis. The loops and the
pills whose dangers are being exposed by scientific
journals of the West35
are being thrust upon an
35
Ladies' Home Journal, July 1967.

innocent society. And the victims are once again
the Hindus, who are falling a prey to the subtle
and deceptive propaganda which has no scruples
to bring in the names of Sri Rámachandra or Kunti!
The G. O. I. wants the citizens to have not more
than three off-springs but fails to specify whether
it is per husband or per wife! The Indian Muslims
are openly against it–though Pakistan is vigorously
executing it–and the Christians have received the
Pope's directive the other day, not to take to it!
No wonder if the Hindus become a minority in
their own country within the next two or three
decades!
Nor has this Congress Government been
successful in integrating our nation. Cooperating
with a political party that was primarily
responsible for the crime of partition of our dear
Motherland and giving leniency to another which is
ever ready to sell away the country itself to fulfill
its nefarious ends is certainly not the way to
integration! Whatever great work that Iron-man of
India, Sardar Patel, did is being undone by the G.
O. I. by its policy of helplessly looking at or even
conniving at the creation of Pakistans and
Padristans just to appease the aggrandizing
minorities.
We do admit that managing a big country
with millions of people and hundreds of problems
is not a joke. But what distresses every

conscientious patriot is the failure of those in
power 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 becoming
an Insecure State?
Will our leaders and the people wake up?

22
The Internal Dangers
Now let us turn our attention inwards and
find out what exactly ails our society from within.
The most serious defect of an average
Hindu is his physical weakness and consequent
cowardice, often clothed in high-sounding words
like Ahimsa! Swami Vivekananda called weakness
as sin and death. He exhorted our young men to
develop 'muscles of iron and nerves of steel'.
Gandhiji, the greatest apostle of Ahimsa in the
modern days, advised the fleeing Malabar Hindus
before the rioting Moplas in 1923 'to cultivate the
art of killing and being killed.' He averred that it
did not constitute violence. Even the Upanishads
declare that there is no salvation for the weak!
There is a lot of truth in that saying of Darwin,
'survival of the fittest'.
Two Hindus cannot join together and work.
Obedience and cooperation are allergic to our
constitution! Jealously seems to be in our blood!
We seem to forget that this has been the greatest
single factor for our downfall over the centuries.
Unless we learn to put away our petty jealousies,
subjugate our ego and organise ourselves unitedly
under a proper leader, there is no hope for us. It is
our good fortune that there are still a few truly
Bharatiya organizations like the Ramakrishna
Mission, the Rashtreeya Swayamsevak Sangha, the

Árya Samáj and the Vishva Hindu Parishad which
are striving hard to unite us in the field of Dharma
and culture. Let us rally round them.
Neglect of intellectual life seems to be
another disease ailing us. The great Rishis, our
forefathers, astonished the world with their
wonderful discoveries in several fields of
knowledge through hard work and deep thinking.
In our generation, even a small boy must have
readymade notes to pass his examination! There is
no short-cut to knowedge. Let there be no illusion
about it! Unless we–especially the younger
generation–wake up and cultivate a real thirst for
knowledge, develop the capacity to think deeply
and intensely, we just cannot compete with the
other nations of the world!
Lethargy is yet another disease which is
eating into our vitals. 'A Hindu thinks but rarely
acts'–thus remarked an English officer once. When
Rome was burning, Nero was at least active in
playing on the violin. When our Motherland is
burning we are just sleeping! Let us throw off this
lethargy and start rebuilding our nation on truly
Bharatiya ideals.36
36
A reverent and intelligent study of our Dharma culture and
history will reveal what these ideals are: Spirit of sacrifice
and service in personal life, strength and magnanimity in the
national life.

The last but not least of our weaknesses is
our ignorance of our own religion. An average
Christian or an average Muslim is better informed
about his religion than an average Hindu. Whereas
they have a positive and dynamic faith in their
religion, most of us not only lack such faith but
even go to the extent of deriding our own Dharma!
It seems to have become a fashion to do so,
especially among our students going abroad!
A Hindu child learns very little about our
Dharma and culture either at home or at school.
Parents and teachers, most of whom are
themselves ignorant in this respect, cannot guide
the youngsters. Or, if they try to guide, it is like
the blind leading the blind! No wonder that these
youngsters are fast falling an easy prey to alien
influences! It is the foremost duty of the parents
and elders to learn a little more about our glorious
Dharma and culture, and to impart it effectively
to their children and wards. On the negative side,
let them take all the necessary steps in
counteracting the mischievous and malicious
propaganda of the enemies of our Dharma.

23
Some Problems and Possible Solutions
Every nation, every society, has its own
problems. We too have ours. Let us consider a few
of the more important ones and discuss the
possible solutions.
The first problem that often agitates the
minds of the enlightened Hindus is that of caste.
The rigidity of the caste system, the consequent
social inequalities, the hatred and animosity it has
bred, are threatening our society with
disintegration and destruction. In fact this is also
the biggest obstacle to reconversion of those
Christians and Muslims who genuinely want to
come back. "Hindus have not only to prepare
themselves for remedying the ills of Hindu society
in caste system, not accepting others into their
fold etc., they have to strive to take back all
renegade Muslims (originally Hindus) into
Hinduism. Crores of Muslims in India would be
happy to return to Hinduism. But do the Hindus
.... take any initiative in assuring that anyone
embracing Hinduism would be welcome and given
a place in equivalent caste in the Hindu society?
.... Why cannot an intensive propaganda be
carried out to bring out repeatedly that the
ancestors of 95 per cent Muslims in India and
Pakistan were Hindus who embraced Islam under
duress of Muslim rulers or due to rigidity of Hindu

society?"37
–these are the bitter comments of an
enlightened Muslim, Sri Mujibur Rahman.
Well, this problem has been made suffi-
ciently complex that there cannot be an imme-
diate readymade solution. Economic upliftment of
the masses, a proper type of education
enlightening them in the fundamental principles
underlying our Dharma and culture–these will
help to a great extent in levelling and cementing
our society. In addition, a sincere spirit of give
and take must be infused among the various caste
groups. The more educated and cultured groups of
our society (from any caste), especially the
Bráhmins, must recharge their own lives with the
high spiritual ideals that once guided them and
take up their spiritual mission through simple
living and high thinking. Swami Vivekananda who
was not a Bráhmin himself by birth, makes an
impassioned appeal for the restoration of the
original four Varîa system by merging all the sub-
castes in the respective major caste.38
In this connection, the treatment meted out
to the Harijans by the so-called caste-Hindus,
deserves special mention. For centuries together
these poor people have been given a treatment
37
Quoted from the article Muslims Must be Assured of
Equivalent Caste in Hindu Society which appeared in
Organiser dated 29th June 1968.
38
The Complete Works of Swami Vivekananda, Vol.5, p. 322.

which even the brutes do not deserve! It is a
wonder how they have continued to remain as part
of the Hindu society in spite of the crimes and
atrocities committed against them! It is very
urgent that the efforts of great men from
Rámánuja to Gandhi should not go in vain. If the
Hindu society does not wake up to their problems
and try for their upliftment through education and
improvement of economy, they will all be
absorbed one day into the folds of alien faiths! Let
us remember that whoever goes out of the Hindu
Dharma is not only lost to us, but also we have in
him one more enemy!
The second problem we have to face is that
of conversion. The overt and covert methods of
the Christian missionaries in perverting the faith
of our people are well-known. How to stop this? It
is very pertinent to point out here that these
brave missionaries are damn afraid to try their
hand at the Muslims. Why? The unity, fanaticism
and militancy of that community are the obvious
factors to reckon with! Let us take a lesson from
them. Let us try our best to Hinduise the Hindus
first by a proper dissemination of our Dharma. At
the same time let us keep an eternal vigil over the
nefarious designs of others to convert our people.
It is high time that our Government drives out all
the foreign missionaries–as did China and Burma–
from our soil and puts restrictions on the local

ones that they do not convert by coercion and
cheating but only by conviction if they can!
And now about reconversion, which is
closely linked with the problem of conversion.
According to Ferishta, the oldest Mohammedan
historian, we were six hundred millions. The total
population of the present day India and Pakistan is
about the same. Only, the ratio of Hindus to non-
Hindus has changed from 1:0 to 3:2! The one-sided
family planning of a vacillating and weak-kneed
government is making matters worse. Hence we
have to make vigorous efforts not only for sheer
survival but also for winning back our erstwhile co-
religionists by making proper adjustments in our
society. Let us remember that the doctrine that a
Hindu is born and not made is absolutely false. For
hundreds of years our Dharma has quietly
absorbed people of alien faiths without fuss. As
regards the question of reabsorption, Swami
Vivekananda's observations are interesting and
instructive: "Returning converts will gain their own
castes of course. And new people will make
theirs."39
The advanced sections of our society can
render signal service to the new converts by
voluntarily coming forward to absorb them into
their own fold. Shivaji Maharaja set a noble
example in this respect by marrying his daughter
39
See The Complete Works of Swami Vivekananda Vol. 5, pp.
163-164

to a Muslim youth brought back into the Hindu
fold.
It is here that the orthodox traditional
monasteries can play a major part. In the earlier
years they have done a wonderful job of keeping
aloft the burning torch of our Dharma. However
with the accumulation of wealth their men
decayed. Pelf, prestige and power became their
primary concern. Even today if they wake up to
realities, give up their fossilised ways of thinking
and acting and move with the changing society, all
the while sticking to the eternal values in our
Dharma, they can achieve still greater wonders
what with their learning, wealth and prestige.
They should make vigorous efforts for the
propagation of the core of our Dharma, simplify
the rituals, draw up a code of conduct practicable
for all the Hindus, make the four sacraments of
Játakarma, Upanayana, Viváha and Antyeshti
simple and obligatory on all the Hindus and issue
injunctions to their respective followers to
reabsorb and rehabilitate the reconverts. This will
go a long way in making the Hindu society more
homogeneous and united.
Another problem which has caught the
imagination of the Hindu public in recent time is
that of cow-protection. 'Mother' cow has been held
in high esteem ever since the Vedic times. She has
become a part and parcel of the Hindu society to

such an extent that the three G's of Hinduism are
often raised to five by including 'Go' (the cow) and
'Govinda' (the protector of cows, Lord Sri Krishna).
Apart from the religious sentiment involved, cow-
protection is important from the economic
standpoint also, especially since our country is
primarily agriculture-oriented. Moreover, this is
one item on which the whole Hindu society is
united. Hence it is but in the fitness of things that
every Hindu should support this movement.
According to Dr. Jeelany (a great scholar of
Islamic culture), even in Islam cow-slaughter is
prohibited and cow-protection enjoined by no less
a person than the Prophet himself and also the 4th
Caliph. So, if our Muslim brethren understand their
own religion properly, this problem can be easily
solved. What more, they will have conquered the
hearts of millions of their Hindu brethren at one
stroke! Of course, it goes without saying that
looking after the cows well is even more
important.
And now a word about our temples and
priests. Though the temples should be the holiest
of the holy places, they are usually kept awfully
dirty with the pilgrims and visitors adding their
share! The noise and disorder in temple far exceed
our devotion! The nuisance and harassment that
the poor pilgrims have to put up with at the hands
of the greedy and ignorant priests is disgusting.

What is the solution? Apart from renovating
old temples and building new ones, we have also
to take the trouble of keeping them clean. Our
public has to be vigorously educated in this.
As regards the priests, colleges for training
them should be established and only such qualified
priests should be employed in the temples with
decent salaries.

24
What Every Hindu Ought to Do
After thus touching upon the glories, the
maladies and the remedies of our religion and
society let us now dilate a little upon what every
Hindu ought to do, with himself, his family and
the society.
The first and foremost thing that every
Hindu ought to do is to cultivate tremendous faith
in himself. Development of brawn and brain along
with the conviction that we are essentially divine–
this is the way to achieve it.
Equally important is the nurturing of even
greater faith in that Supreme power whose sparks
we are. A reverent study of the lives and teachings
of men of God is a great aid in this direction.
Next, we must have abundant abhimána, a
sense of dignified pride that we are the
descendants of the great Rishis of yore. Their
wonderful achievements in various fields are our
proud heritage. Let us be worthy of them, nay, let
us try to excel them! It is here that a devout study
of our scriptures helps us greatly. Every Hindu
must at least be familiar with the Bhagavad Gita
and the great characters of the two Epics.
Cultivation of the ten virtues listed under
Yama and Niyama is a must.

The importance of silent meditation which
calms the mind and soothes the nerves cannot be
over-emphasized. Meditation is to be practised at
least twice a day after learning about it from a
proper preceptor.
The family is the fundamental unit of
society. Again, the strength of the society and
that of the family depends upon the character of
the individuals who constitute them. Hence a very
great responsibility is cast upon the head of the
family. It is his duty to pay special attention to
bring up the people under his care, especially on
the moral and spiritual side. This can be achieved
by his leading group meditations and chanting as
also the observance of sacred festivals (with
greater stress on the side of austerities) in his
household. Occasional or regular visits to temples
and pilgrimages to important Kshetras should also
be undertaken.
Contact and cooperation with Mathas,
Ashramas and other religious institutions is
another essential thing. It is obvious that we can
do better service if we work through an
organization. For the last thousand years or more,
Dharma has been understood and practised only in
its personal aspect to the exclusion of the social
aspect. This has resulted in tragic developments
such as (i) ‘good and pious religious men’ joining
hands with foreign aggressors without their

‘religious conscience’ being in the least troubled;
(ii) the performance of rites only with a view to
acquiring personal religious merit without caring
for its social effects; (iii) the wrong interpretation
of the Shástras (e.g. refusal by the Káshi Pandits
to take back the Kashmir Muslims into the Hindu
fold); and so on. Hence every Hindu must
remember this social aspect of our Dharma
constantly and emphasize it as the supreme need
of the hour.
Since our religion and culture are intimately
connected with the Sanskrit language, it is the
bounden duty of all educated Hindus to try to
learn, encourage and propagate it.
Finally, every Hindu has to cultivate equal
respect for all other religions too, because
Hinduism preaches that these also lead to the
same goal. However, it goes without saying that
his relationship with his own religion should be
considered as very special.

25
Conclusion
Though religions are many, the Religion is
only one. It is the 'Religion of Man'. Man is
essentially divine and not a sinner. The goal of all
religions is to help him realize his inner divinity.
Hence the Hindu has no quarrel with anybody. He
concedes that there can be as many paths as there
are persons. Ultimately, every man has his own
religion. What suits one may not and need not suit
another. That is why he shows a remarkable spirit,
not only of tolerance but even positive respect,
towards other faiths. What has gone on for
thousands of years can go on for thousands of
years more.
However, when others attack his religion he
has no option but to fight back, at least in self-
defence. Some of the observations made in this
booklet are to be understood only in this light. It is
only to prove that none is perfect.
It is the duty of all religious groups to find
out the areas of agreement and cooperate in
them. Where we differ let us agree to differ
honestly; let us live and let others also live
peacefully. In fact, if all understand and practise
the essence and the spirit of their own religions
properly, peace will certainly reign on this earth!
Let us humbly pray for it!

What every hindu_ought_to_know

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