The Sanathana Dharma had to meet the determined opposition from
Islam for centuries; political subjection to Muslim dynasties
added to the problems. The cry, 'Allaho-Akbar' rose to the skies,
and challenged the very existence of the Bharathiya Culture that
had been fostered since ages by seers. No other nation suffered so
long and so deep from such fear. But the eternally fresh and vital
Dharma of this land has stood the test and even today, Sanathana
Dharma is as potent and valid as ever. It is ready to meet any
challenge from any new quarter. From the signs of the times, it is
evident that this Culture is today dominant and powerful; why, it
is prepared even to march forward and expand its area of
constructive influence. Expansion is the sign of 'life', isn't it?
This day the principles and practices laid down in Bharathiya
Culture and the attitudes and feelings enshrined in it, are not
lying low within the boundaries of this sub-continent. Whether we
like it or not, they cross over to other lands and establish
themselves there. The main ideas, the essential outlooks,
penetrate the literatures of those peoples and permeate their
thought processes. In some lands, among some peoples, they have
won even dominant roles, with no opposition. For, Bharath is
offering as its contribution to the peace and prosperity of the
World, an invaluable body of spiritual wisdom. This contribution
is more elevating than that from any other country. It is more
necessary, more basic and more precious than what any other nation
can give. This fact is becoming clearer to all mankind.
The ancients of this land were not averse to the examination of
other problems too. They tried, like other peoples, to unravel the
mysteries of external Nature. And, this amazing nation achieved
even in this field, results, through the exercise of their sharp
intellect, which are beyond the fondest dreams of men in other
countries.
The supreme end of education, the highest purpose of
instruction, is to make aware of the 'universal immanent
Impersonal'. This is the truth that is loudly proclaimed in the
Vedas. The seers and sages of Bharath courageously entered upon
this adventure. The ever-changing aspects of Nature, the
appearance and disappearance of its working, may be a fine subject
for study. But, the ancients of Bharath proclaimed that the
science of the Transcendent Principle that permeates the Universe,
the Unchanging Eternal, the Embodiment of Everlasting Everfull
Ananda, the Residence of Unaffected Undiminished Peace, the
Ultimate Refuge for all Time of the Individual Jivi, that Science
is the highest Knowledge that man must gain.
The knowledge of the principles governing objective Nature can
at best provide man with food and clothing; it teaches man ways
and means of gaining them; it leads to the exploitation of the
weak by the strong. If the people of Bharath had bent their
energies towards the discovery of the secrets of the world, they
could have easily acquired mastery.
But, very soon, the people of Bharath recognised that this
search was but secondary and that the prime position should be
assigned to the spiritual. They decided that pursuing the secrets
of external Nature was not the real sign of Bharathiya. This
resolution brought glory to this nation. Others cannot even
approach the fringe of this problem. Like Prahlada, of the
legends, Indians have been able to survive ordeals of fire and
escape unhurt the torture of ages. Those who had no spiritual
out-look or aspiration were not reckoned as Bharathiyas. Many in
foreign lands believed that Indians were more politically minded,
an inference that was misleading; they felt that only a small
fraction of Indians was spiritually oriented. But, Bharath always
insisted that a spiritually directed way of life was the first and
foremost duty of every Indian. Whenever the chance offered itself,
after discharging this duty, Indians felt that they should collect
and confirm the spiritual potency that they had. This was exactly
what happened in the past.
National integration meant in those days the concentration and
commingling of all the spiritual forces and urges that were
scattered among seekers all over the land. The word, 'nation',
meant in India the grouping together of hearts that beat time to
the same song and that respond, by similar vibration, to the same
spiritual call. The basic truths that this faith expounded were as
broad as the sky, as eternal as Creation. Those Truths were
described in many subtle ways and commented upon very close and
deep. But, as a result of the very breadth of the vision that
discovered them, and laid them down, it was inevitable that many
faiths emanated on the basis of the beliefs they encouraged.
Diversities in attitudes and practices are natural and ought to
be welcomed; there is no need for an iron-clad hard Faith. Only,
there is no place for one over-all Faith. Rivalry among those
following different paths cannot bring peace and prosperity to any
country. Without the freedom to adopt faith, the world cannot
progress. India taught that a small group can never command the
inexhaustible resources of the world, that for the effective
functioning of the community it is necessary to divide the work of
the community among sections of the people, and allot the task of
contributing its share of the common good to each section of
community. This gave facilities for diversities and for mutuality.
Diversities were approved for the sake of the practical
application of spiritual powers and potentialities; so, there is
no need for factionalism and fights. The diversities too are but
superficial; they are not really real. There is an entrancing
sense of mystery that can explore these diversities and discover
the key to visualise the One that underlies the many. This is what
the ancient texts proclaim as the most precious revelation. "Ekam
sath, vipraah bahudha vadanthi" (The One alone exists; wise men
describe It in manifold ways).
Therefore, it can be asserted that the Faith of the Bharathiyas
is the one Faith that accepts and reveres all Faiths. When we
shelter factionalism and fanaticism in our hearts, in relation to
our own specific faith or the faith of others, we, as descendents
of those fathers are bringing disgrace on ourselves. Whether we
are adhering to the classical Vedantic faiths or whether we are
adopting recent trends in that Vedantic thought, we have to bear
in mind certain basic universally accepted truths. All those who
bear the name, Hindu, have to believe in them and shape their
lives accordingly. May they have the will to do so.
The first of these is: "Bharathiyas do not insist that everyone
has to be bound to one attitude; or that every one must abide by
one interpretation or commentary only, to the exclusion of other
possible explanations or points of view, or that the way of life
with all its implications has to be the one approved by some one
individual or group". The Bharathiya culture lays down that it is
a heinous sin to exercise force upon any one, in matters of the
spirit.
2. Next: "The Eternal Universal Dharma or Religion is taught by
the Vedas. The sacred body of teachings, referred to as Vedic, is
coeval with Creation, without ascertainable beginning or end. With
it, all inquiry into the spirit and the ramifications of faith
have to find fulfilment and close. One cannot escape this
conclusion, if he studies and practises the Vedas. For all
problems involving differences in spiritual attitudes and
aspirations, we can get solutions that are convincing, from the
Vedic texts themselves. The viewpoints differ about what portions
of the Vedas are authoritative for each; persons affiliated to one
sect might regard some portions of the Vedas as holier and more
sacrosanct than others. Inspite of this, all are brothers and
co-sharers of the teachings and the lessons imparted by the Vedas.
All that is elevating and beneficial for us today, all that is
holy and sacred to us, all that is pure and ennobling, have been
made available to us from and through these wondrous texts of old.
So long as we hold to this latter belief and proclaim it aloud,
what can little differences of opinion over matters of minor
importance do to cause rifts? For this reason, we have to announce
these lessons and principles so that they spread beyond all
horizons.
3. The Vedas are concerned with and they expound the Supreme
Person, the Iswara who created this Universe, who fosters it, in
whom It merges in accordance with the process of time, and in whom
is again manifest as His Form this amazing Universe. We might have
diverse beliefs about the nature and characteristics of this
Iswara. One person might picture Him as having human nature and
characteristics. Another might believe that He is the embodiment
of non-human attributes, formless, Iswara. Every one of these can
find in the Vedas declarations supporting his viewpoints. It is a
fact that, though they hold diverse views, they all have faith in
Iswara, the Godhead. That is to say, they believe that there is
undoubtedly One transcendent eternal Power and that all this has
originated from It, and that all this has to merge in It again.
This belief is the hall-mark of a Bharathiya; he who has not
acquired this belief is not entitled to the name, Bharathiya. He
does not deserve to be called a Hindu.
Of what nature, with what characteristics, is the Iswara you
teach? This question is irrelevant to us. It is not so important.
Let us not dispute about the various points of view that divide
persons. Enough for us if Iswara is accepted and emphasised. For
even though one description and delineation might be better and
clearer than another, no delineation and description can be 'bad'.
One declaration would be 'good'; the second one would be 'better'
and the third one, 'best'. But in the stream of Bharathiya
spiritual Adventure, no description or picturisation can be
pronounced 'bad and unacceptable'. That is the reason why, Iswara
confers Grace on all those who teach any Name and any Form that
can attract and inspire man, as sacred and valid. May this faith
grow from more to more. For, it brings more spiritual progress,
the more it is acted upon. Only, the aspiration must be related to
God or Iswara.
4. For spiritual exploration and discovery, there can be no
qualification like wealth or disqualification like poverty. This
truth has to be handed down to the children by Bharathiya parents.
They have to grow up with this broad feeling.
5. Bharathiyas do not accept the belief, held by persons
belonging to other countries, that the Universe was manifested a
few thousand years ago and that it will be destroyed finally and
for ever, at some future date. Bharathiyas will not accept the
theory that the Universe arose out of Nothing. They believe that
the Universe or this objective Creation is beginningless and
end-less, and that, according to the laws of evolution in time, it
will recede from the gross into the subtle stage and, after being
in that stage, for some period, it will again recede into the
causal stage from which It emerged. From the One into which it
merges, it will gradually manifest itself as Many, through the
subtle and the gross stages of expression.