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HVK Archives: Gandhi on Hinduism - a book review

Gandhi on Hinduism - a book review - The Hindu

La. Su. Rengarajan ()
3 September 1996

Title : Gandhi on Hinduism
Author : La. Su. Rengarajan
Publication : The Hindu
Date : September 3, 1996

EDU HINDU DHARMAM ?: (Tamil) Selections from Mahatma
Gandhi's writings complied by Ravindar Kumar; Translated
by Dr. Palani Arangasami: National Book Trust, India, A-5
Green Park. New Delhi- 1100016. Rs. 31.

Eclipses in Hindu Life and Thought : Dr Jayasree
Hariharan; The Kuppuswami Sastri Research Institute,
Madras - 600004. Rs. 70.

"Hinduism," Gandhi wrote 1-2 years ago, "is a relentless
pursuit after Truth, and if today it has become moribund,
inactive, irresponsive to growth, it is because we are
fatigued, and as soon as the fatigue is over, Hinduism
will burst forth upon the world with a brilliance perhaps
unknown before. Of course, therefore, Hinduism is the
most tolerant of all religions. Its creed is all-
embracing."

While defining the essence of Hinduism as consisting of
Truth and Ahimsa, Gandhi also recognised the need for
living symbols embodying human ideals. Gandhi himself
worshipped "the living Rama and Krishna. the incarnation
of all that is true, good and perfect, who exist today,
who have existed for all times. who know my innermost
thoughts and who continually correct me." The temples are
"visible symbols of God's power and authority where we
have to renew our vows of loyalty to God. renew our
renunciation and dedication from day to day." The
preceding two quotations are not from the book under
review.

This is a Tamil translation of the book in English 'What
is Hinduism?' carrying select extracts from Gandhi's
articles. The claim of the compiler Ravindar Kumar,
chairman of the Indian Institute of Historical Research,
New Delhi, that the selections give a complete picture of
Hinduism is not wholly true, as many important passages
from Gandhi's writings and speeches on the subject do not
find a place here. One glaring mishit is item No. 20
titled 'Brahmin-non-Brahmin question,' but it does not
breath a word about either Brahmins or others, nor is
there any direct or indirect reference to the question
anywhere in the book. Hence, I take the liberty of
placing before the publisher and the readers a few
sentences culled from Gandhi's writings and speeches
bearing on the subject: "The Brahmin is the finest flower
of Hinduism and humanity. I would do nothing to wither
it. I know that it is well able to take care of itself.
It has weathered many a storm before now. Only let it
not be said of non-Brahmins that they attempted to rob
the flower of its fragrance and lustre. I would not have
the non-Brahmins to rise on the ruins of the Brahmins. I
would rather that they rose to the height that the
Brahmins have occupied before now. Brahmins are born,
not so Brahminism. It is a quality open to be cultivated
by the lowliest or the lowest among us." (Young India,
19-3-1925)

"Swear all you are worth, if you like. against Brahmins
inch by inch when he encroaches on your rights, but never

against Brahminism. Even at the risk of being understood
or being mistaken by you to be a pro-Brahmin, I make bold
to declare to you that whilst Brahmins have many sins to
atone for and, many for which they ",ill receive
exemplary punishments, there are today Brahmins living in
India watching the progress of Hinduism and who are
trying to protect it with all the piety and all the
austerity of which they are capable... They do not care
to be known. They expect no reward. They work in this
fashion because they must. It is their nature. You and
I may swear against them for all we are worth, but they
are untouched." (From a speech at Cuddalore on Sept. 10,
1927, Young India, 22-9-1927)

Again, in his speech in Tanjore on Sept. 16, 1927. Gandhi
said: "As a non-Brahmin, I would seek to purify
Brahminism in so far as a non-Brahmin can, but not to
destroy it. I would dislodge the Brahmin from the
arrogation of superiority or from places of profit.
Immediately a Brahmin becomes a profiteering agency, he
ceases to be a Brahmin. But, I would not touch his great
learning wherever I see it. And whilst he may not claim
superiority by reason of learning, I myself must not
withhold that raced of homage that learning, wherever it
resides, always commands." (Young India, 29-9-1927)

The Tamil translation is on the whole commendable but
occasionally the nuances of Gandhi's expressions are
lost. At one place. Gandhi's statement that, "This
(non-violence) I venture to place before India, not as a
weapon of the weak, but of the strong" has wrongly been
translated to read, "Violence (vanmurai) is not only a
suitable weapon of the weak, but. also of the strong."
(pp. 94)

The type chosen for printing the text is too small, with
little space between words and sentences at places. The
generous blank space left at the end of most of the items
could have been utilised by choosing a slightly biggest
type and for even spacing between words.


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