http://www.tamilnation.org/sathyam/east/hi...reformation.htm
THE HINDU REFORMATION
A Summarised Statement by K.M.Pannikar
from his book 'The Indian Revolution', 1953
"...Thus it may be said that as early as 1820 India had come into the direct current of European thought and had begun to participate in the fruits of Europe's intellectual quest. The Brahmo Samaj lived up to this ideal. Its social message was Westernization, to purge Hinduism of the customs and superstitions with which it was overlaid, to raise the status of women, to bridge the yawning gulf between popular and higher Hinduism, to fight relentlessly against caste, social taboo, polygamy and other well entrenched abuses. To the educated Hindu, who felt unsettled in mind by the attack of the missionaries, the Brahmo Samaj provided the way out.
The Brahmo tradition has become so much a part of the Indian way of life now, that one is inclined to overlook its distinctive contribution. It does not lie primarily in the fact that it enabled Hinduism to withstand the onslaught of the missionaries, but in that it introduced the modern approach to Indian problems..."
Introduction...
The Hindu Reformation of the nineteenth century is one of the great movements of the age which by its massiveness and far-reaching significance takes its place with the most vital developments of modern history.
As it was a slow process and took place under the cover of British authority and was not always obvious to the outsider, it has so far escaped attention. A further reason why, in spite of its tremendous import, it passed unnoticed is that, by its very nature, it was an internal movement which did not touch or influence outside events. But India's independence and emergence into the modern world would hardly have been possible without the slow but radical adjustments that had taken place within the fold of Hinduism for a period of over 100 years.
In order to appreciate this movement fully it is necessary to understand what the position of Hinduism was in the beginning of the nineteenth century. 700 years of Islamic authority over the Indo-Gangetic Plains from Delhi to Calcutta had left Hinduism in a state of depression. It was the religion of a subject race, looked down on with contempt by the Muslims as idolatry. It enjoyed no prestige and for many centuries its practice had been tolerated only under considerable disadvantage in various areas. It had no central direction, no organization and hardly any leadership. When the British took over the rulership of Northern India, Hinduism for the first time in 700 years stood on a plane of equality with Islam. But a new and even more dangerous portent appeared on the stage.
The missionaries, feeling that there was almost a virgin field here in a society which appeared to be on the point of dissolution, took up the work of conversion. Islam, though it proselytized by fits and starts, had no separate machinery for carrying its message to the people. The Christian missionaries were different. They used no physical force, which Islam did not hesitate to do at intervals and in limited areas. But they came armed with propaganda. ...
Brahmo Samaj...
The first result of the Christian attack on Hinduism was a movement among educated Hindus in favour of a social reform of religion. The leader of this was Ram Mohan Roy (1772-1833), who may be called the father of the Hindu Reformation.
Born in a Brahmin family, Ram Mohan was brought up as a strict Hindu, but educated, as all Hindus who hoped to enter public service had perforce to be at that time, in Islamic culture. He was a deep student of Arabic and Persian when he entered the East India Company's service, where also also he rose to some distinction. During this period he took to the study of English, which opened to him the whole range of of Western liberal thought.
It was the time when the mellowed glow of the Great European Enlightenment had cast on European intellectual life an amazing serenity and sense of certainty. The light of D'Holbach, Condorcet, Diderot and the great Encyclopaedists had not died down and the dawn of the great nineteenth century thinkers, especially Bentham and the Utilitarians in England, which was destined to have so powerful an influence in the development of ideas in India, had not begun.
What Ram Mohan witnessed around him in India was a scene of of utter devastation and ruin. The old order of Muslim rule had disappeared overnight, leaving behind it utter chaos in every walk of life. Hinduism in Bengal, once the centre of a devotional Vaishnava religion of great vitality, had sunk to a very low level of superstition, extravagance and immorality. A seeker after truth, Ram Mohan turned to the new religion which the missionaries were preaching. He studied Hebrew and Greek to understand Christianity better. But his scholarship was taking him at the same time to the well of European liberalism. Ram Mohan Roy was in fact the last of the Encyclopaedists. Thus he came to reject Christ, while accepting the wide humanism of European thought, its ethics and its general approach to the problems of life.
His book, The Precepts of Jesus, the Guide to Peace and Happiness, is an interpretation of Christianity in this new light, a reply to the missionaries rather than a call to Indians.
While Ram Mohan Roy thus rejected the Christian claims, he realized that Hinduism had to be re-interpreted. That interpretation he attempted in the Brahmo Samaj, a new reformed sect of Hinduism, which he founded. The Samaj was not in its essence a
Christian dilution of Hinduism, as has often been said, but a synthesis of the doctrines of the European Enlightenment, with the philosophical views of the Upanishads. As a religion Brahmo Samaj was based firmly on the Vedanta of genuine Hindu tradition, but its outlook on life was neither Christian nor Hindu, but European, and derived its inspiration from the intellectual movements of the eighteenth century.
Thus it may be said that as early as 1820 India had come into the direct current of European thought and had begun to participate in the fruits of Europe's intellectual quest. The Brahmo Samaj lived up to this ideal. Its social message was Westernization, to purge Hinduism of the customs and superstitions with which it was overlaid, to raise the status of women, to bridge the yawning gulf between popular and higher Hinduism, to fight relentlessly against caste, social taboo, polygamy and other well entrenched abuses. To the educated Hindu, who felt unsettled in mind by the attack of the missionaries, the Brahmo Samaj provided the way out.
The Brahmo tradition has become so much a part of the Indian way of life now, that one is inclined to overlook its distinctive contribution. It does not lie primarily in the fact that it enabled Hinduism to withstand the onslaught of the missionaries, but in that it introduced the modern approach to Indian problems. India started on her long adventure in building up a new civilization as a synthesis between the East and the West in the 1820s, and in that sense Ram Mohan is the forerunner of new India. It has been well stated that 'he embodies the new spirit, its freedom of inquiry, its thirst for science, its large human sympathy, its pure and sifted ethics along with its reverent but not uncritical regard for the past and prudent disinclination towards revolt.'
Macaulay, English education & Christian missionaries...
The spirit of reform was entering Hinduism from other sources also. In 1835 the Government of India declared that 'the great object of the British Government ought to be the promotion of European literature and science among the natives of India', and embarked on a policy of Western education...
It was the devout hope of Macaulay, who was the champion of the scheme, and of many others, that the diffusion of the new learning among the higher classes would see the dissolution of Hinduism and the widespread acceptance of Christianity.
The missionaries were also of the same view, and; they entered the educational field with enthusiasm, providing schools and colleges in many parts of India, where education in the Christian Bible was compulsory for Hindu students.
The middle classes accepted Western education with avidity and willingly studied Christian scriptures, but neither the dissolution of Hindu society so hopefully predicted nor the conversion of the intellectuals so devoutedly hoped for showed any signs of materialisation.
On the other hand, Hinduism assimilated the new learning, and the effects were soon visible all over India in a revival of a universalized religion based on the Vedanta.
It is necessary to remember that, though the Hindu religion has innumerable cults and sects, the philosophic background of all of them - including Buddhism - is the Vedanta. The doctrine of the Vedanta is contained in three authoritative texts - which are not scriptures - the Brahma Sutras, the Upanishads and the Gita.
Every orthodox sect in India derives its authority directly from these and, as has been stated in the previous chapter, the protagonists of each new religious sect have had to demonstrate how their own teachings flowed directly from these three sources. Thus it was, that Sankara, the reformer of Hinduism in the eighth century, had to write his commentary on all the three. It is to the doctrines of the Vedanta, as embodied in the Upanishads, that Ram Mohan Roy turned when he also felt the need of a new religious interpretation.
Arya Samaj, Dayananda Saraswati...
The demand of new India was not for a new sect. It was for a universal religion acceptable to all Hindus. The first effort to provide such a basis was by Dayananda Saraswati who saw in the Vedas the revealed Word of God and felt that, as the Vedas were accepted by all who claimed to be Hindus, a religion based on the Vedas should have universal appeal in India.
The Muslims had a revealed book, the Holy Quran. The Christians had the Bible, and Swami Dayananda felt that the amorphous and indefinable nature of Hinduism, which exposed it to so much weakness, could be remedied by providing the Hindus also with a revealed book. This seemed all the more the right path since the Vedas gave no authority to the usages and superstitions that had come to be accepted by the masses as Hinduism.
There was no sanction in the Vedas for caste, for the prohibition of the marriage of widows, for untouchability, for the taboo on food and the other characteristics of popular Hinduism which had been seized upon by the missionaries in their campaign and were being widely rejected by Hindu intelligentsia.
Swami Dayananda in his Satyartha Praksah, or the Light of True Meaning, made a brave and ingenious attempt to see in the Vedas all that the Christians and the Muslims were claiming to be the basis of their religions, universal brotherhood and a direct and non-metaphysical approach to God.
His Arya Samaj, however successful as a militant organization for the protection of Hinduism from the onslaughts of Islam and Christianity, never appealed to the Hindus outside the Punjab. The reasons were simple.
The attempt to go back to the Vedas involved a denial of the Hindu culture of the last three thousand years, a refusal to see any good in the puranic religion, in the variegated traditions which had enriched Hindu thought in the Middle Ages, all of which the Arya Samajists rejected without hesitation and attacked without reservation.
Secondly, the Vedic religion had long ago ceased to be related to the religious experience of Hindus. The Gita had poured scorn on Vedic sacrifices and held up the Veda-vadaratas (those who delight to argue on the basis of the Vedas) to contempt. The exclusiveness of the Arya Samaj, amounting to the intolerance of other religious practices though but a reflection of its prolonged fight against the proselytizing faiths and therefore essentially defensive, was also against the tradition of Hinduism which held firmly to the doctrine that the Gita preached, 'men worship Me in different ways, I give them the fruits appropriate to their worship'.
The Hindu does not deny the truth of any religion, or reject the validity of another's religious experience.
But the Arya Samajists, at least in their polemical days, were rigidly exclusive. The movement, therefore, did not spread to other parts of India and its influence was limited mainly to the Delhi and Punjab areas.
Theosophical Society, Annie Besant...
The urge of educated Hindus to find a common denominator for their various sects, which neither of these movements provided, was for a time fulfilled by the activities of the Theosophical Society, of which Colonel Olcott, the American, and Madame Blavatsky, the Russian, were the founders. Educated Hindus all over the country turned to the Theosophical Society, which introduced into India the organization and propagandist methods of European religious activity. Its interpretation of Hinduism followed the more orthodox lines, and many of its Indian leaders, like Dr Bhagwan Das, of Benares, and Sir S. Subramania Aiyar, of Madras, were also leaders of Hindu Orthodoxy. Its social doctrines, however, were progressive and more important, and it cut through the sectarian lines of Indian religious organization.
Theosophic Hinduism was an All-India movement and it profoundly affected the outlook of the new generation. When Mrs. Annie Besant, an extremely gifted, persuasive and dynamic personality, became the President of the Society, its propaganda for a reformed universal Hinduism became more marked and was carried on incessantly through schools, colleges and an enormous output of popular literature. Mrs. Besant.had become steeped in Indian culture and her popular approach was Vedantic, as her translation of the Gita would testify.
Swami Vivekananda...
The Vedantic reformation which was thus in the air found its most widely accepted exponent in Swami Vivekananda. Vivekananda was a Western-educated Bengali who came under the influence of Ramakrishna, a mystic whose personality had made a deep impression on the Bengali society of his day. Vivekananda was fired by a desire to revive Hinduism and purify its religious and social teachings. Initiated a Sanyasi, he toured the length and breadth of India spreading the gospel of Vedanta.
A prolonged visit to America and a tour in England inflamed his patriotism, his desire to rejuvenate Hindu society and to give Hinduism a social purpose. His fervent declaration that he did not 'believe in a religion that does not wipe out the widow's tears or bring a piece of bread to the orphan's mouth' expresses clearly the changed temper of Hinduism. His own mission he described as follows. Answering the question: 'What do you consider to be the function of your movement as regards India?' the Swami said: 'To find the common bases of Hinduism and to awaken the national consciousness to them.' That common basis he found in the Vedanta which he interpreted in popular phraseology and preached untiringly all over India.
'All the philosophers of India who are orthodox have to acknowledge the authority of the Vedanta and all our present-day religions, however crude some of them may appear to be, however inexplicable some of their purposes may seem, one who understands them and studies them can trace them back to the ideas of the Upanishads. So deeply have these Upanishads sunk into our race that those of you who study the symbology of the crudest religion of the Hindus will be astonished to find sometimes figurative expressions of the Upanishads. Great spiritual and philosophical ideas in the Upanishads are today with us, converted into household worship in the form of symbols. Thus the various symbols now used by us, all come from the Vedanta, because in the Vedanta they are used as figures.'
Again: 'Thus the Vedanta, whether we know it or not, has ,penetrated all the sects in India and what we call Hinduism, that mighty banyan tree, with its immense and almost infinite rami fications, has been throughout interpenetrated by the influence J the Vedanta. Whether we are conscious of it or not, we think that Vedanta, we live in the Vedanta, we breathe the Vedanta and we die in the Vedanta, and every Hindu does that.'
He not only preached this gospel, but trained up a body of missionaries, men of education, pure life and religious zeal to carry this message to the villages.
There were innumerable other Sanyasis and learned men who, though belonging to no particular sect, were preaching the same principles all over India. In fact, the revival of Vedanta in Hindu thought at the end of the nineteenth century constitutes a religious movement of national significance. It was at the end of this period that Aurobindo gave what may be called the classic exposition of the entire Vedanta doctrine in his Essays on the Gita and later his Life Divine. By this, Vedanta may be said to have been restored to its place as the common background of all Hindu religious thought.
Vedanta, Popular Hinduism and the Law...
The unifying doctrine was the Vedanta, but the abstract conceptions of this philosophical approach could only appeal to the elite. Popular Hinduism continued in the old way, sectarian, devotional and based on daily rituals. But it also underwent extraordinary changes. The gnarled branches of this ancient tree either fell away by themselves or were chopped off by legislative action promoted by the reformers.
Child marriage, which many Hindu communities considered as an essential part of their religion, was abolished by law through the insistence of popular agitation. The remarriage of widows was permitted.
Social disabilities based on caste vanished by themselves, and the occupational basis of caste communities was weakened. Temples were thrown open to the untouchables, and in the most orthodox province of Madras, Hindu religious endowments were placed under the control of public bodies. The movement for the regeneration of the depressed classes assumed a national character, and their participation in social and political life became a major factor in the last days of British rule.
Popular Hinduism had a more vigorous life than it ever had in the immediately preceding times, but it had in the course of a hundred years changed its character and temper, though it had kept much of its form.
The major difficulty of Hinduism which had made it a wild jungle growth of widely varying customs, usages and superstitions was its lack of a machinery of reform and unification. The institutions of Hinduism, which in a large measure got identified with 'the religion itself, were the results of certain historical factors. They were upheld by law and not by religion. Vivekananda put the point well when he wrote:
'Beginning from Buddha down to Ram Mohan Roy, everyone made the mistake of holding caste to be a religious institution.... But in spite of all the ravings of the priests, caste is simply a crystallized social institution, which after doing its service is now filling the atmosphere of India with stench.'
The caste organization, the joint family, the rights of inheritance and the relationships arising out of them, which in the main are the special features of Hindu society, are legal and not religious. They are man-made institutions which do not claim Divine origin or religious sanction, and are upheld by man-made laws and not by any church or priesthood. It is a truism to say that legislation of today meets the social needs of yesterday and, unavoidably, law, as a conservative force, lags one step behind social necessities.
When the great codes of Hindu Law were evolved, no doubt they represented the social forces of the time, but soon they had become antiquated. The succession of authoritative commentaries would show that the urge for modifications was widely felt and, in the absence of a legislative authority, the method of a progressive interpretation in each succeeding generation was the only one available to Hindu thinkers.
The immutability of Hindu law and customs was never a principle with the authors of the great codes or their commentators. In fact, the monumental volumes of Dr Kane's History of Dharma Sastra would demonstrate clearly that in every age social thinkers tried to adjust Hindu institutions to the requirements of the time.
If the laws are changeable it follows that the institutions which were based on such laws are equally changeable. The great weakness of Hindu society was not that the laws had remained immutable but that the changes introduced had been spasmodic, local and dependent to a large extent on the ingenuity of individual commentators. They were not in any sense a continuous renovation of legal principles, nor a legislative approximation to changing conditions.
The reason for this lack of direction of social ideas and the failure to prevent the growth of anti-social customs was undoubtedly the loss of political power. Not only was India as a whole never under a single sovereign authority, but even the political unity of North India which existed with occasional breaks from the time of the Mauryas (320 B.C.) to that of Harsha (A.D, 637) was broken up by the political conditions of the eighth century and lost for a period of 700 years with the Muslim invasion of the twelfth century. As a result, the Hindu community continued to be governed by institutions moulded by laws which were codified over 2,000 years ago and which were out of date even when they were codified.
The Muslim State had no legislative machinery, and when for the first time India was united under the British and the entire Hindu community lived under a common administration, the authorities of the East India Company after a first effort at social reform withdrew, under the pretext of religious neutrality, from activities which they thought might cause popular upheaval. Perhaps it was a wise step, as the motive force of large-scale social reforms must come from the people themselves and legislation can only give statutory sanction to principles which have already gained wide acceptance. The reformation of the Hindu religion was therefore an essential prerequisite of social legislation.
It was only after the Great War that the legislating State came into existence in India. Under the scheme of partial self-government introduced in 1921, there was established a central legislative authority with a majority of non-official elected Indians, which; was both competent to change the laws of Hindu society and to enforce obedience to such laws through the length and breadth of India. In the provinces the direction of government passed in a large measure to elected legislatures.
The legislative achievements of the Central and Provincial Governments in the field of social reform have been fundamental, though they did not go anywhere as far as the public demanded. The Civil Marriage Act and the Age of Consent Act (raising the marriageable age of girls to I4) were among the more important pieces of legislation which the Central Indian Legislative Assembly enacted.
The Civil Marriage Act validates marriages between men and women of different castes of Hinduism. It strikes at the very root of the orthodox Brahminical conception of caste, and annuls the laws of Manu and the other orthodox codes of Hinduism.
'The immutable law', prohibiting Varna-Samkara or the mixture of castes, ceased by this single piece of legislation to operate through the length and breadth of India.
The Age of Consent Act was equally revolutionary. It was the custom for over two thousand years at least for large sections of people to have girls married before the age of puberty. There was not only long tradition behind the custom, but it was considered compulsory at least for Brahmins in the light of certain authoritative texts. The Indian legislature made this custom illegal, though it had so much religious authority behind it, and the performance of such marriages became a penal offence.
Thus by the end of the third decade, the Hindu reformation had made enough progress to enable the new society to direct its social forces towards general betterment.
The reformation of Hinduism has been treated in some detail, because without an appreciation of its consequences the effects of Western education on Indian society will not be fully clear.
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