VSK TN
Dear Sagarika Ghose: Welcome to true Hindu reform
Author: Ashok Chowgule
Publication: Niticentral.com
Date: August 20, 2013
URL: http://www.niticentral.com/2013/08/20/dear-sagarika-ghose-welcome-to-true-hindu-reform-121276.html
Dear Sagarikaji,
Sadar Pranam,
On
behalf of the Vishwa Hindu Parishad, we are very pleased to read your
article ‘In search of the modern Hindu’, that appeared the day before
our country’s Independence on August 14, 2013, and is sourced at:
behalf of the Vishwa Hindu Parishad, we are very pleased to read your
article ‘In search of the modern Hindu’, that appeared the day before
our country’s Independence on August 14, 2013, and is sourced at:
The
introduction to the article is: “Its time to liberate Hinduism from
politics”, and we would like to welcome you to the stream of reformers
of Hinduism. We trust you will live up to the tradition set by Adi
Shankaracharya, and carried on so many great souls like Raja Ram Mohan
Roy, Swami Vivekanand, etc. You are perfectly correct when you say:
“After all, traditions are best kept alive if revitalised anew for newer
generations.” It is the work of such reformers that has kept Hinduism
alive and relevant to the times. And that is why we are the oldest
surviving civilisation.
introduction to the article is: “Its time to liberate Hinduism from
politics”, and we would like to welcome you to the stream of reformers
of Hinduism. We trust you will live up to the tradition set by Adi
Shankaracharya, and carried on so many great souls like Raja Ram Mohan
Roy, Swami Vivekanand, etc. You are perfectly correct when you say:
“After all, traditions are best kept alive if revitalised anew for newer
generations.” It is the work of such reformers that has kept Hinduism
alive and relevant to the times. And that is why we are the oldest
surviving civilisation.
Let
us understand that this has not happened by accident. Our ancestors
(and we are including yours as well) fought hard to preserve this
civilisation. They fought at the intellectual level where necessary, and
at the physical level where appropriate. Today, we in the VHP say that
it is an obligation of the Hindus all over the world not to let this
sacrifice go in vain.
us understand that this has not happened by accident. Our ancestors
(and we are including yours as well) fought hard to preserve this
civilisation. They fought at the intellectual level where necessary, and
at the physical level where appropriate. Today, we in the VHP say that
it is an obligation of the Hindus all over the world not to let this
sacrifice go in vain.
However,
we cannot but recollect the serious attempt you made in trivalising Sri
Sri Ravishankar (Guruji) in your programme ‘Face the Nation’ (as it was
then called) which was aired on November 9, 2011. What exactly was
objectionable has been best narrated quite well by Mihir Sharma in his
article ‘Look-Live Lies’, in The Indian Express dated November 12, 2011.
It is available at:
we cannot but recollect the serious attempt you made in trivalising Sri
Sri Ravishankar (Guruji) in your programme ‘Face the Nation’ (as it was
then called) which was aired on November 9, 2011. What exactly was
objectionable has been best narrated quite well by Mihir Sharma in his
article ‘Look-Live Lies’, in The Indian Express dated November 12, 2011.
It is available at:
As
part of your effort to make amends, you made a personal visit to Guruji
at his ashram in Bengaluru. As is the inherent nature of Hindu
reformers, he most graciously accepted your apology, believing it to be
sincere and that you would make sufficient amends in the future. At the
time, you also mentioned that Guruji requested you to do the course in
Sudarshan Kriya. The fact that you have today decided to be a Hindu
reformer makes us confident that you did follow this wonderful advice of
Guruji.
part of your effort to make amends, you made a personal visit to Guruji
at his ashram in Bengaluru. As is the inherent nature of Hindu
reformers, he most graciously accepted your apology, believing it to be
sincere and that you would make sufficient amends in the future. At the
time, you also mentioned that Guruji requested you to do the course in
Sudarshan Kriya. The fact that you have today decided to be a Hindu
reformer makes us confident that you did follow this wonderful advice of
Guruji.
Furthermore,
meditation is an important step to calm one’s mind. We are mentioning
this because we know that there are trolls out there in social media who
have made comments against you which a less tranquil mind would find it
difficult not to get angry about. We believe that Sudarshan Kriya would
have made your mind serene enough to absorb the abuses.
meditation is an important step to calm one’s mind. We are mentioning
this because we know that there are trolls out there in social media who
have made comments against you which a less tranquil mind would find it
difficult not to get angry about. We believe that Sudarshan Kriya would
have made your mind serene enough to absorb the abuses.
With these general remarks, let us come to your article.
In
your last paragraph, you have set yourself an important task. In your
own words, it goes as follows: “It’s time to try and liberate Hinduism
from politics, identity and perpetual protest, and delve instead into
its plurality of doctrines, stories and dilemmas. There’s no reason why
explorations in Hinduism should not be a serious input into modern
debates on caste, environment, sexuality and gender rights. To give
Hinduism new life, the modern Hindu should resist simply remaining a
political Hindu.”
your last paragraph, you have set yourself an important task. In your
own words, it goes as follows: “It’s time to try and liberate Hinduism
from politics, identity and perpetual protest, and delve instead into
its plurality of doctrines, stories and dilemmas. There’s no reason why
explorations in Hinduism should not be a serious input into modern
debates on caste, environment, sexuality and gender rights. To give
Hinduism new life, the modern Hindu should resist simply remaining a
political Hindu.”
Earlier
in the article you have said: “As a journalist in Delhi, I report daily
on Hindu nationalists and Hindutva politicians.” So, in a way, you are
really not going to do too much different from what you are doing
presently. The only change you may have to do is to travel out of Delhi
much more often than you do at the moment. With the advent of
technology, it would still be quite easy to appear on air as frequently
as you do presently, even when you are not in Delhi.
in the article you have said: “As a journalist in Delhi, I report daily
on Hindu nationalists and Hindutva politicians.” So, in a way, you are
really not going to do too much different from what you are doing
presently. The only change you may have to do is to travel out of Delhi
much more often than you do at the moment. With the advent of
technology, it would still be quite easy to appear on air as frequently
as you do presently, even when you are not in Delhi.
We
are sure you realise that it is the tradition of a Hindu reformer to go
out and meet the people to explain to them what they need to do. After
all, one of the great reformers, Adi Shanakacharya from what is now
Kerala, twice went on foot across the length and breadth of India, to
convey to them his thoughts. He discussed and debated with some of the
finest minds of the time to get them to work together to reform
Hinduism. One such discussion was on the banks of Narmada river between
him and Mandana Misra, who was an acknowledged scholar. At the time, Adi
Shankaracharya was around 16 years old and Mandana Misra was around 45
years old. It is a Hindu tradition that neither where one is born, nor
the age, determines who the participants in a debate should be. It is
the knowledge that matters. At the end of the debate, Mandana Misra
accepted the perspectives of Adi Shankaracharya and became the latter’s
disciple. (You may be interested to know that the arbiter of the debate
was Ubhaya Bharati, wife of Mandana Misra. It is also a Hindu tradition
that an umpire should be a fair person, and not take sides.)
are sure you realise that it is the tradition of a Hindu reformer to go
out and meet the people to explain to them what they need to do. After
all, one of the great reformers, Adi Shanakacharya from what is now
Kerala, twice went on foot across the length and breadth of India, to
convey to them his thoughts. He discussed and debated with some of the
finest minds of the time to get them to work together to reform
Hinduism. One such discussion was on the banks of Narmada river between
him and Mandana Misra, who was an acknowledged scholar. At the time, Adi
Shankaracharya was around 16 years old and Mandana Misra was around 45
years old. It is a Hindu tradition that neither where one is born, nor
the age, determines who the participants in a debate should be. It is
the knowledge that matters. At the end of the debate, Mandana Misra
accepted the perspectives of Adi Shankaracharya and became the latter’s
disciple. (You may be interested to know that the arbiter of the debate
was Ubhaya Bharati, wife of Mandana Misra. It is also a Hindu tradition
that an umpire should be a fair person, and not take sides.)
You,
of course, need not use the same means of transportation that Adi
Shankaracharya did. In today’s age, and with the magnitude of the work
that you will be undertaking, a faster means of communication would be
much more sensible. At the same time, we are sure you do realise that it
would be much more effective if you could go to the people rather than
arrange the people to come to you. In this way you will meet and
interact with a much larger group of people, and in diverse surrounding.
of course, need not use the same means of transportation that Adi
Shankaracharya did. In today’s age, and with the magnitude of the work
that you will be undertaking, a faster means of communication would be
much more sensible. At the same time, we are sure you do realise that it
would be much more effective if you could go to the people rather than
arrange the people to come to you. In this way you will meet and
interact with a much larger group of people, and in diverse surrounding.
Before
we deal with some specific points in your article, we would like to
suggest that you not get overly worried about what we in the VHP say
about you and your work. Many others, as individuals and as groups, will
also comment on what you will be doing. Some of them would use language
and tone even harsher than us. With your tranquil state of mind,
post-Sudarshan Kriya, you will be able to take them all as constructive
criticism (even if the others do not really mean it that way) or useful
observations of what you are going to do in the future. Discard that
which is not relevant, and accept that which is relevant. Deal with the
content of what they are saying, and not the manner in which it is said.
If they are wrong, be patient, and explain to them why they are wrong.
In this way, you may well put them on a path better than they are
treading today, and they can then become collaborators in your project.
we deal with some specific points in your article, we would like to
suggest that you not get overly worried about what we in the VHP say
about you and your work. Many others, as individuals and as groups, will
also comment on what you will be doing. Some of them would use language
and tone even harsher than us. With your tranquil state of mind,
post-Sudarshan Kriya, you will be able to take them all as constructive
criticism (even if the others do not really mean it that way) or useful
observations of what you are going to do in the future. Discard that
which is not relevant, and accept that which is relevant. Deal with the
content of what they are saying, and not the manner in which it is said.
If they are wrong, be patient, and explain to them why they are wrong.
In this way, you may well put them on a path better than they are
treading today, and they can then become collaborators in your project.
Please pardon us if we have been impertinent in giving the above advice.
Much
of what you have written in your article seems to give an indication
that your interest in the reform of Hinduism has been motivated by what
the Hindutvavadis have been doing over the last twenty years. That is,
the new work as a Hindu reformer that you will now be actively involved
in, has not been motivated by an inquiry in the happenings in the
society, but as a reaction. We hope we are wrong in this assessment.
However, we would like to point out to you that in a democratic
situation, the Hindutvavadis will be around, and, as a reformer, you
will have to deal with them. Explain to the people why they are wrong,
wherever you find them straying away from the path of a pristine
Hinduism. When Adi Shankaracharya went to the people, his approach was:
‘You are good, and you can do better.’ His was a positive approach, and
we are sure you will agree with us that he was effective. Make the
Hindutvavadis your collaborators in your project.
of what you have written in your article seems to give an indication
that your interest in the reform of Hinduism has been motivated by what
the Hindutvavadis have been doing over the last twenty years. That is,
the new work as a Hindu reformer that you will now be actively involved
in, has not been motivated by an inquiry in the happenings in the
society, but as a reaction. We hope we are wrong in this assessment.
However, we would like to point out to you that in a democratic
situation, the Hindutvavadis will be around, and, as a reformer, you
will have to deal with them. Explain to the people why they are wrong,
wherever you find them straying away from the path of a pristine
Hinduism. When Adi Shankaracharya went to the people, his approach was:
‘You are good, and you can do better.’ His was a positive approach, and
we are sure you will agree with us that he was effective. Make the
Hindutvavadis your collaborators in your project.
We
would also like to suggest that you probably have some misconceptions
of the work that organisations like the VHP do. When you sit with us and
discuss the issues, you will probably find that we do not oppose
anything for the sake of opposition. We do project our reason for
opposition even though some may not accept our reasons. In the spirit of
a reformer, please do tell us your reasons for disagreeing with us
wherever you so feel. For example, on the issue of some of the paintings
of MF Husain. Our objection to them is the depiction of Hindu gods and
goddesses in nude and erotic positions, which we think are against the
sensibilities of those who worship them. We do not comment on anything
about the aesthetic qualities of the paintings, an aspect we are not
competent in. Nor did we deny him his freedom to depict other male and
female form in the nude.
would also like to suggest that you probably have some misconceptions
of the work that organisations like the VHP do. When you sit with us and
discuss the issues, you will probably find that we do not oppose
anything for the sake of opposition. We do project our reason for
opposition even though some may not accept our reasons. In the spirit of
a reformer, please do tell us your reasons for disagreeing with us
wherever you so feel. For example, on the issue of some of the paintings
of MF Husain. Our objection to them is the depiction of Hindu gods and
goddesses in nude and erotic positions, which we think are against the
sensibilities of those who worship them. We do not comment on anything
about the aesthetic qualities of the paintings, an aspect we are not
competent in. Nor did we deny him his freedom to depict other male and
female form in the nude.
We
also do not have anything against the book 300 Ramayans by Ramanujan.
We are against it being included in a list of recommended books when
there are so many others, and more relevant, to choose from. Those
interested in the subject can still read Ramanujan. We have not asked
for the book to be burned.
also do not have anything against the book 300 Ramayans by Ramanujan.
We are against it being included in a list of recommended books when
there are so many others, and more relevant, to choose from. Those
interested in the subject can still read Ramanujan. We have not asked
for the book to be burned.
You
have said: “The repeated attacks and persecution of writer and scholar
Wendy Doniger is a case in point.” Surely you are not really serious
about the charge of persecution! Doniger still occupies her place in
Hindu studies and her books have been published in India recently. For
the moment, we will let it pass, assuming that it came with the flow of
the article, and you are not really serious. (In your new avatar you
will have to be careful to avoid such minor mistakes.)
have said: “The repeated attacks and persecution of writer and scholar
Wendy Doniger is a case in point.” Surely you are not really serious
about the charge of persecution! Doniger still occupies her place in
Hindu studies and her books have been published in India recently. For
the moment, we will let it pass, assuming that it came with the flow of
the article, and you are not really serious. (In your new avatar you
will have to be careful to avoid such minor mistakes.)
Let
us deal with the charge of the alleged attacks. To the best of our
knowledge, there was only one physical attack on her — and egg thrown at
her during a programme in London. (Incidentally, the thrower did not
have a good throwing arm!) All the other attacks against her have been
in the form of debates, articles, which we think are very legitimate
forms of expressing disagreements. The problem is that she has refused
to recognise the existence of the points, and hence is not dealing with
them. We think it is sort of arrogant for anyone to say that his/her
thoughts are correct, and that everyone else’s are false, without going
into the merits. And an arrogant person cannot really be one who can
take an effective role as a reformer.
us deal with the charge of the alleged attacks. To the best of our
knowledge, there was only one physical attack on her — and egg thrown at
her during a programme in London. (Incidentally, the thrower did not
have a good throwing arm!) All the other attacks against her have been
in the form of debates, articles, which we think are very legitimate
forms of expressing disagreements. The problem is that she has refused
to recognise the existence of the points, and hence is not dealing with
them. We think it is sort of arrogant for anyone to say that his/her
thoughts are correct, and that everyone else’s are false, without going
into the merits. And an arrogant person cannot really be one who can
take an effective role as a reformer.
You
also say: “Historian Ramachandra Guha who recently wrote on the need to
revive the reformist spirit of Hinduism was similarly denounced on the
net as the “anti-Hindu” ravings of the Macaulayputras.” If anyone has a
genuine desire to ‘revive the reformist spirit of Hinduism’, he cannot,
by definition, be a Macaulayputra. A Macaulayputra is one who has
disdain for Hinduism and the Hindu culture and civilisation, which would
be exact opposite of the starting point of an authentic Hindu reformer.
also say: “Historian Ramachandra Guha who recently wrote on the need to
revive the reformist spirit of Hinduism was similarly denounced on the
net as the “anti-Hindu” ravings of the Macaulayputras.” If anyone has a
genuine desire to ‘revive the reformist spirit of Hinduism’, he cannot,
by definition, be a Macaulayputra. A Macaulayputra is one who has
disdain for Hinduism and the Hindu culture and civilisation, which would
be exact opposite of the starting point of an authentic Hindu reformer.
Macaulay’s
dream was: “We must do our best to form a class who may be interpreters
between us and the millions whom we govern, a class of persons Indian
in blood and colour, but English in taste, in opinion, words and
intellect.” This has been explained very beautifully by one Anand
Coomarswamy in Modern Review, Calcutta, October 1908. “Speak to the
ordinary graduate of an India University of the ideals of Mahabharata —
he will hasten to display his knowledge of Shakespeare: talk to him of
religious philosophy – you find that he is an atheist of the crude type
common in Europe a generation ago, and that not only has he no religion,
but is lacking in philosophy as the average Englishman. Talk to him of
Indian music — he will produce a gramophone or a harmonium, and inflict
upon you one or both. Talk to him of Indian dress or jewellery — he will
tell you that they are uncivilised and barbaric. Talk to him of Indian
art — it is news to him that such a thing exists. Ask him to translate
for you a letter written in his own mother tongue — he does not know it.
He is indeed a stranger in his own land.”
dream was: “We must do our best to form a class who may be interpreters
between us and the millions whom we govern, a class of persons Indian
in blood and colour, but English in taste, in opinion, words and
intellect.” This has been explained very beautifully by one Anand
Coomarswamy in Modern Review, Calcutta, October 1908. “Speak to the
ordinary graduate of an India University of the ideals of Mahabharata —
he will hasten to display his knowledge of Shakespeare: talk to him of
religious philosophy – you find that he is an atheist of the crude type
common in Europe a generation ago, and that not only has he no religion,
but is lacking in philosophy as the average Englishman. Talk to him of
Indian music — he will produce a gramophone or a harmonium, and inflict
upon you one or both. Talk to him of Indian dress or jewellery — he will
tell you that they are uncivilised and barbaric. Talk to him of Indian
art — it is news to him that such a thing exists. Ask him to translate
for you a letter written in his own mother tongue — he does not know it.
He is indeed a stranger in his own land.”
Finally,
we could like to dwell a little bit on the term Internet Hindu that you
coined in January 2010. In that month you tweeted “Internet Hindus are
like swarms of bees. They come swarming after you every time any mention
of Modi, Muslims or Pakistan!” And in May of the same year, you
tweeted: “Stupid aggression of internet Hindus pours out in cyberspace.
In a real war they’d probably hide behind their mummyji’s saris.”
we could like to dwell a little bit on the term Internet Hindu that you
coined in January 2010. In that month you tweeted “Internet Hindus are
like swarms of bees. They come swarming after you every time any mention
of Modi, Muslims or Pakistan!” And in May of the same year, you
tweeted: “Stupid aggression of internet Hindus pours out in cyberspace.
In a real war they’d probably hide behind their mummyji’s saris.”
In
his article ‘India: Meet the ‘Internet Hindus’ (Globalpost.com, June
18, 2012), Jason Overdorf did say that this was meant by you to be a
derogatory term. However, recently (April 2013), you tweeted: “Love the
way people on Twitter say Internet Hindu is a term of abuse! The term
has been used for so many mag articles and panel discussions.” We do
think that in January 2010 you did mean it as a term of abuse, and those
opposed to the Internet Hindus continue to use it as a term of abuse.
(It is, of course, another story that the Internet Hindus use it as a
badge of honour.) A true reformer would humbly accept a mistake he/she
makes, because only in such an admission can correction can be made.
his article ‘India: Meet the ‘Internet Hindus’ (Globalpost.com, June
18, 2012), Jason Overdorf did say that this was meant by you to be a
derogatory term. However, recently (April 2013), you tweeted: “Love the
way people on Twitter say Internet Hindu is a term of abuse! The term
has been used for so many mag articles and panel discussions.” We do
think that in January 2010 you did mean it as a term of abuse, and those
opposed to the Internet Hindus continue to use it as a term of abuse.
(It is, of course, another story that the Internet Hindus use it as a
badge of honour.) A true reformer would humbly accept a mistake he/she
makes, because only in such an admission can correction can be made.
Anyway,
we are sure that the Hindus will let bygones be bygones, because they
are interested in the future. They know their past, and are justifiably
proud of it. They also know that there are many things in the past that
needs correction and reforms. They would like to concentrate on that,
and will embrace anyone who has a genuine interest in helping them to do
so.
we are sure that the Hindus will let bygones be bygones, because they
are interested in the future. They know their past, and are justifiably
proud of it. They also know that there are many things in the past that
needs correction and reforms. They would like to concentrate on that,
and will embrace anyone who has a genuine interest in helping them to do
so.
In
1970, Arnold Toynbee wrote: “Today we are still living in this
transitional chapter of world’s history, but it is already becoming
clear that the chapter which had a Western beginning, will have an
Indian ending, if it is not to end in self destruction of the human
race. At this supremely dangerous moment in human history, the only way
of salvation for mankind is the Indian way — Emperor Asoka’s and Mahatma
Gandhi’s principle of non-violence and Sri Ramkrishna’s testimony of
religions.”
1970, Arnold Toynbee wrote: “Today we are still living in this
transitional chapter of world’s history, but it is already becoming
clear that the chapter which had a Western beginning, will have an
Indian ending, if it is not to end in self destruction of the human
race. At this supremely dangerous moment in human history, the only way
of salvation for mankind is the Indian way — Emperor Asoka’s and Mahatma
Gandhi’s principle of non-violence and Sri Ramkrishna’s testimony of
religions.”
In
the new avatar that you have decided to don, we are sure you will make a
significant contribution to ensure that the ‘self destruction of the
human race’ does not happen.
the new avatar that you have decided to don, we are sure you will make a
significant contribution to ensure that the ‘self destruction of the
human race’ does not happen.
Koti, koti pranams — millions of thank yous.
Ashok Chowgule
Working President (External)
Vishwa Hindu Parishad,
New Delhi, India.