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This boo k, a tollec tioi i of extrat ts from Gan dhij i's w ri tings
expounds the essence of Hinduism:.'
Rs 45,00 3S^M W f i - 8 i - 2 ^ 7 - 0 y 2 7 - 7
N A T I O N A L B O O K TRUST, I N D I A
What is Hinduism?
MAHATMA GANDHI
On behalf of
Indian C o u n c i l of Historical Research
Preface vii
1. What is Hinduism? 1
2. Is there Satan in Hinduism? 2
3. W h y I am a Hindu? 3
4. Hinduism 6
5. Sanatana H i n d u 11
6. Some Objections Answered 12
7. The Congress and After 15
8. M y Mission 17
9. H i n d u - M u s l i m Tension: 19
Its Causes and Cure
10. What may Hindus do? 21
11. H i n d u i s m of Today 24
12. The Hydra-headed Monster 28
13. Tulsidas 30
14. Weekly Letter (Other Questions) 33
15. Weekly Letter (A talk w i t h 36
Rao Bahadur Rajah)
16. Weekly U t t e r (The Golden Key) 37
17. The Haripad Speech 41
18. From the Kottayam Speech 45
19. Yajna or Sacrifice 48
20. Brahman Non-Brahman Question 53
21. God and Congress 56
22. Advaitism and God 58
23. God Is 61
j 24. Letter from Europe 64
J 25, Approach Temples i n Faith 68
. 26. The Meaning of the Gita 70 Preface
' 27. Krishna Janmashtami 79
j 28. The Message of the Gita 81 O n the occasion of the 125th birth anniversary of
j 29. From Yeravda Mandir 90 Maharma Gandhi, it gives me great pleasure to place
30. Gita Reciters 93 before the wider community his rich understanding of
H i n d u Dharma. The articles included in this selection
31. The Gita Ideal 95
have been d r a w n mainly from Gandhiji's contributions
32. Non-Violence 97 to Young India, the Harijan and the Navajivan, in both
! 33. H i n d u - M u s l i m Tension: 99 H i n d i andGujarati. But even though these contributions
i Its Causes and Cure were written on different occasions, they present a
34. N o Conversion Permissible 102 picture of H i n d u Dharma which is di fficult to surpass i n
' 35. Equality of Religions 104 its richness, its comprehensiveness and its sensitivity to
the existential dilemmas of human existence.
36. Equality of Religions 106
The Mahatma's reflections on 'What is H i n d u
; 37. Attitude of Christian Missions to 109 Dharma' w o u l d be invaluableat any point of time. H o w -
j Hinduism ever, I believe that they are particularly relevant at the
I 38. Equality of Religions 111 presentjuncture.
[ 39. Gandhiji and the Suppressed Classes 113 In bringing out this selection, I have been greatly
40. The Sin of Untouchability 115 assisted by m y colleague in the Nehru Museum and its
Deputy Director, Dr Hari Dev Sharma. I am also deeply
41. Weekly Letter 116
beholden to the National Book Trust for undertaking
42. The Thousand Headed Monster 117 the publication of this book, on behalf of the Indian
43. D r . Ambedkar's Indictment 119 Council of Historical Research, in a very short span of
time.
fiAVINDER KUMAR
Chairman
I n d i a n C o u n c i l of Historical R e s e a r c h
26 A p r i l 1994 N e w Delhi
1
What is Hinduism?
What is Hinduism? 1
Is there Satan in Hinduism?
Why I am a Hindu? '
except through m y o w n life. A n d if I may not interpret j Young India, 20 October 1927
; H i n d u i s m through my written w o r d , I may not com- j
j pare it w i t h Christianity. The only thing it is possible for :
! me therefore to do is to say as briefly as I can, w h y I am j
a Hindu. !
Believing as I do in the influence of heredity, being
born i n a H i n d u family, I have remained a H i n d u . I
! should reject it, if I found it inconsistent w i t h m y moral j
I sense or m y spiritual growth. O n examination I have 1
10 What is Hinduism?
Sanatana Hindu
i Parabrahma.
The Mussulman does count the beads of his tasbih,
and the Christian of the rosary. But both w o u l d think
themselves fallen from religion if their tasbih and rosary
prevented them from running to the succour of one
who, for instance, was lying stricken w i t h a snake-bite.
Mere knowledge of the Vedas cannot make our brahmanas
spiritual preceptors. If it d i d , Max Muller w o u l d have \
! become one. The brahmana who has understood the
• religion of today w i l l certainly give Vedic learning a
secondary place and propagate the religion of the spin-
ning wheel, relieve the hunger of the millions of his
Some Objections Answered
starving countrymen and only then, and not u n t i l then,
lose himself in Vedic studies.
I want to see the spinning wheel everywhere, because I 1 have certainly regarded spinning superior to the j
! see pauperism everywhere. Not until and unless we practice of denominational religions. But that does not
i have fed and clothed the skeletons of India, w i l l religion mean that the latter should be given up. I only mean that j
I have any meaning for them. They are living the cattle- a dharma which has to be observed by the followers of all I
life today, and we are responsible for it. The spinning ; religions transcends them, and hence I say that a j
wheel is therefore a penance for us. Religion is service brahmana is a better brahmana, a Mussulman a better
of the helpless. God manifests Himself to us in the form Mussulman, a Vaishnava a better Vaishnava, if he turns
j of the helpless and the stricken. But we i n spite of our the wheel in the spirit of service.
forehead marks take no notice of them i.e. of God. God If it was possible for me to turn the wheel i n m y
| is and is not i n the Vedas. He who reads the spirit of the bed, and if I felt that it w o u l d help me in concentrating j
I Vedas sees God therein. He who clings to the letter of the my m i n d on God, I w o u l d certainly leave the rosary j
Vedas is a vedia—a literalist. Narasinha Mehta does aside and turn the wheel. If I am strong enough to turn 1
indeed sing the praise of the rosary, and the praise is the wheel, and I have to make a choice between coun-
well-merited where it is given. But the same Narasinha ting beads or turning the wheel, I w o u l d certainly
has sung: decide i n favour of the wheel, making it m y rosary, so
Of what avail is the tilaka and the tulsi, of what avail j long as I found poverty and starvation stalking the land.
is the rosary and the muttering of the Name, what I do look forward to a time when even repeating the
avail is the grammatical interpretation of the Veda, name of Rama w i l l become a hindrance. When I have
what avail is the mastery of the letters? A l l these realized that Rama transcends even speech, I shall have
are devices to fill the belly and nothing w o r t h no need to repeat the name. The spinning wheel, the
w i t h o u t their helping to a realization of the rosary and the Ramanama are all the same to me. They
My Mission
i
Hindu-Muslim Tension
Its Causes and Cure
18 Hindu-Muslim Tension 19
God by their actions? 'Physician, heal thyself is more
true i n matters religious than mundane. But these are
m y views. If the A r y a Samajists think that they have a
call from their conscience, they have a perfect right to
conduct the movement. Such a burning call recognizes
no time limit, no checks of experience. If H i n d u - M u s l i m
unity is endangered because an A r y a Samaj preacher or
a Mussulman preacher preaches his faith i n obedience
to a call from w i t h i n , that unity is only skin-deep. W h y
10
should we be ruffled by such movements? Only they
must be genuine, i f the Malkanas wanted to return to
the H i n d u fold, they had a perfect right to do so when-
ever they liked. But no propaganda can be allowed What may Hindus do?
which reviles other religions. For that w o u l d be nega-
tion of toleration. The best way of dealing w i t h such
propaganda is to publicly condemn it. Though the majority of the Mussulmans of India and
the Hindus belong to the same 'stock , the religious
7
24 What is Hinduism?
Hinduism of Today 25
turn depends on thepractice oiyamas* and niyamas—the shall we be true Hindus. Many styling themselves
cardinal and casual virtues. sanatanis stalk the earth. Who knows how few of them
This practice is not possible without God's grace w i l l be chosen by God? God's grace shall descend on
which presupposes Faith and Devotion. This is w h y those w h o do His w i l l and wait upon H i m , not on those
Tulsidas sang of the glory of Ramanama, that is w h y the w h o simply mutter 'Rama Rama'.
author of the Bhagawata taught the Dwadashakshara Man-
tra (Om Namo Bhagawate Vasudevaya). To m y m i n d he is Young India, 8 April 1926
a Sanatani Hindu w h o can repeat this mantra from the
heart. A l l else is a bottomless pit, as the sage Akho* has
said.
Europeans study our manners and customs. But
theirs is the study of a critic not the study of a devotee.
Their 'study' cannot teach me religion.
Hinduism does not consist in eating and n o n -
eating. Its kernel consists in right conduct, in correct
observance of truth and non-violence. Many a man
eating meat, but observing the cardinal virtues of com-
passion and truth, and living in the fear of God, is a
better Hindu than a hypocrite who abstains from meat.
A n d he whose eyes are opened to the truth of the
violence i n beef-eating or meat-eating and w h o has
therefore rejected them, w h o loves 'both man and bird
and beast' is worthy of our adoration. He has seen and
k n o w n God; he is His best devotee. He is the teacher of
mankind.
Hinduism and all their religions are being weighed
in the balance. Eternal truth is one. God also is one. Let
every one of us steer clear of conflicting creeds and
customs and follow the straight path of truth. Only then
I n the purest type of Hinduism a brahmana, an ant, an For the first time at the public meeting in Quilon,
elephant and a dog-eater (shwapacha) are of the same Gandhiji summed up the credal belief of H i n d u i s m i n
status. A n d because our philosophy is so high, and w e an Upanishadic mantra, and thereafter at every meeting
have failed to live up to it, that very philosophy today gave lucid and simple commentaries on the numerous
stinks i n our nostrils. Hinduism insists on the brother- implications of that all-comprehensive mantra. The pure
hood not only of all mankind but of all that lives. It is a exposition without much of a commentary was given
conception which makes one giddy, but we have to on the previous day at Quilon and is reproduced below:
w o r k up to it. The moment we have restored real living Let me for a few moments consider what H i n d u -
equality between man and man, we shall be able to ism consists of, what it is that has fired so many
establish equality between man and the whole creation. saints about w h o m we have historical record. W h y
W h e n that day comes we shall have peace on earth and has it contributed so many philosophers to the
goodwill to men. world? What is it in Hinduism that has so enthused
its devotees for centuries? D i d they see untouch-
Harijan, 28 March 1936
ability in Hinduism and still enthuse over it? In the
midst of m y struggle against untouchability I have
been asked by several workers as to the essence of
Hinduism. We have no simple Kalma, they said,
that we find i n Islam, nor have weJohn3.16of the
Bible. Have w e or have we not something that w i l l
answer the demands of the most philosophic among
36 What is Hinduism? Weekly Utter 37
the Hindus or the most matter-of-fact among them? There is another rendering which means the same
Some have said, and not without good reason, the thing, though: Enjoy what He gives y o u . Even so
Gayatri answers that purpose. I have perhaps re- you can divide it into t w o parts. Then follows the
cited the Gayatri mantra a thousand times, having final and most important part, *TT ^ ^ f t ^ H ^ i
understood the meaning of it. But still it seems to w h i c h means: Do not covet anybody's wealth or
me that it did not answer the whole of my aspira- possession. A l l the other mantras of that ancient
tions. Then as you are aware I have, for years past, Upanishad area commentary or an attempt to give
been swearing by the Bhagawadgita, and have said us the full meaning of the first mantra. As 1 read the
that it answers all my difficulties and has been m y mantra in the light of the Gita or the Gita in the light
kamadhenu, my guide, m y 'open sesame', on h u n - of the mantra I find that the Gita is a commentary on
dreds of moments of doubts and difficulty. I can- this mantra. It seems to me to satisfy the cravings of
not recall a single occasion when it has failed me. the socialist and the communist, of the philoso-
But it is not a book that I can place before the whole pher and the economist. 1 venture to suggest to all
of this audience. It requires a prayerful study w h o do not belong to the H i n d u faith that it
before the kamadhenu yeilds the rich milk she holds satisfies their cravings also. A n d if it is true—and
i n her udders. I h o l d it to be true—you need not take anything i n
But I have fixed upon one mantra that I am going H i n d u i s m which is inconsistent w i t h or contrary to
to recite to you, as containing the whole essence of the meaning of this mantra. What more can a m a n
H i n d u i s m . M a n y of y o u , I t h i n k , k n o w the in the street want to learn than this, that the one
Ishopanishad, I read it years ago w i t h translation God and Creator and Master of all that lives per-
and commentary. I learnt it by heart i n Yeravda vades the Universe? The three other parts of the
Jail. But it d i d not then captivate me, as it has done mantra follow directly from the first. If you believe
during the past few months, and 1 have n o w come that God pervades everything that He has created,
to the final conclusion that if all the Upanishads and you must believe that you cannot enjoy anything
all the other scriptures happened all of a sudden to that is not given by H i m . A n d seeing that He is the
be reduced to ashes, and if only the first verse i n the Creator of His numberless children, it follows that
Ishopanishad were left intact in the memory of you cannot covet anybody's possession. If y o u
Hindus, H i n d u i s m w o u l d live for ever. think that you are one of His numerous creatures,
N o w this mantra divides itself i n four parts. The it behoves you to renounce everything and lay it at
first part is *r=f i f f ^ r I It means, His feet. That means that the act of renunciation of
as I w o u l d translate, all this that we see in this great everything is not a mere physical renunciation but
Universe is pervaded by God. Then come the represents a second or new birth. It is a deliberate
second and third parts which read together, as I act, not done in ignorance. It is therefore a regen-
read them: ^pffaT: 1I divide these into t w o eration. A n d then since he w h o holds the body
and translate them thus: Renounce it and enjoy it. must eat and drink and clothe himself, he must
42 What is Hinduism?
deserving of the gracious Proclamation and if y o u w i l l
be loyal to yourself and to those w h o preside over your
destinies, you w i l l carry out the letter and spirit of this
Proclamation. From the date of the Proclamation the
Travancore temples, which as I once said were not
abodes of God, have become abodes of God, since no
one w h o used to be regarded as untouchable is any
more to be excluded from them. I therefore hope and
pray that throughout Travancore there may be no man
18
or w o m a n w h o w i l l abstain from going to the temples
for the reason that they have been opened to those w h o
were regarded as pariahs of society.
From the Kottayam Speech
Harijan, 30 January 1937
50 What is Hinduism?
Yajna or Sacrifice 51
science of sacrifice. Voluntary service of others de¬
i mands the best of which one is capable, and must take
precedence over service of self. In fact, the pure devotee
consecrates himself to the service of humanity w i t h o u t
any reservation whatever.
20
What is Hinduism? 57
God and Congress
of reality. It is this doctrine that has taught me to judge
a Mussulman from his o w n standpoint and a Christian
f r o m his. Formerly I used to resent the ignorance of m y
opponents. Today I can love them because I am gifted
w i t h the eye to see myself as others see me and vice
versa. I want to take the whole w o r l d i n the embrace of
m y love. M y anekantavada is the result of the t w i n
doctrine of satya and ahimsa.
I talk of God exactly as I believe H i m to be. I believe
22
H i m to be creative as well as non-creative. This too is the
result of m y acceptance of the doctrine of the manyness
of reality. From the platform of the Jains I prove the non-
Advaitism and God creative aspect of God, and f r o m that of Ramanuja the
creative aspect. As a matter of fact we are all thinking of
the Unthinkable, describing the Indescribable, seeking
[ I n answer to a friend's question, Gandhiji wrote:]
to k n o w the U n k n o w n , and that is w h y our speech
I am an advaitist and yet I can support dvaitism falters, is inadequate and even often contradictory. That
(dualism). The w o r l d is changing every moment, and is is w h y the Vedas describe Brahman as 'not this', 'not
therefore unreal, it has no permanent existence. But this'. But if He or It is not this, He or It is. If w e exist, if
though it is constantly changing, it has a something our parents and their parents have existed, then it is
about it which persists and it is therefore to that extent proper to believe i n the Parent of the whole creation. If
real. I have therefore no objection to calling it real and He is not, we are nowhere. A n d that is w h y all of us w i t h
unreal, and thus being called an anekantavadi or a syadvadi. one voice call one God differently as Paramatma, Ishwara,
But m y syadvada is not the syadvada of the learned, it is Shiva, Vishnu, Rama, Allah, Khuda, Dada Hormuzda,
peculiarly m y own. I cannot engage i n a debate w i t h Jehova, God, and an infinite variety of names. He is one
them. It has been m y experience that I am always true and yet many; He is smaller than an atom, and bigger
from m y point of view, and am often w r o n g from the than the Himalayas. He is contained even in a drop of
point of view of m y honest critics. I know that we are the ocean, and yet not even the seven seas can compass
both right from our respective points of view. A n d this H i m . Reason is powerless to know H i m . He is beyond
knowledge saves me from attributing motives to m y the reach or grasp of reason. But I need not labour the
opponents or critics. The seven blind men w h o gave point. Faith is essential in this matter. M y logic can
seven different descriptions of the elephant were all make and unmake innumerable hypotheses. A n atheist
right from their respective points of view, and w r o n g m i g h t floor me in a debate. But my faith runs so very
from the point of view of one another, and right and much faster than m y reason that I can challenge the
w r o n g from the point of view of the man w h o knew the whole w o r l d and say, 'God is., was and ever shall be.'
elephant. I very m u ch like this doctrine of the manyness
64
What is Hinduism? Letter from Europe 65
y o u think of a being or entity w h o is beyond the power search after t r u t h as God, must go through several
of m a n to grasp. vows, as for instance, the vow of truth, the v o w of brah
A n d Üten we have another thing i n H i n d u philoso- macharya ( p u r i t y ) - f o r you cannot possibly divide your
phy, viz. God alone is and nothing else exists, and the love for T r u t h and God w i t h anything else- the v o w of
same t r u t h you find emphasized and exemplified i n the non-violence, of poverty and non-possession. Unless
Kalma of Islam. There y o u find it clearly stated—that you impose on yourselves the five vows you may not
God alone is and nothing else exists. In fact the Sanskrit embark on the experiment at all. There are several other
w o r d for T r u t h is a w o r d which literally means that conditions prescribed, but I must not take y o u through
which exists—Sat. For these and several other reasons all of them. Suffice it to say that those w h o have made
that I can give you I have come to the conclusion that the these experiments know that it is not proper for every
definition, ' T r u t h is God', gives me the greatest satisfac- one to claim to hear the voice of conscience, and it is
tion. A n d w h e n y o u want to find T r u t h as God the only because we have at the present moment everybody
inevitable means is Love, i.e. non-violence, and since 1 claiming the right of conscience without going through
believe that ultimately the means and the end are any discipline whatsoever and there is so much untruth
convertible terms, I sould not hestitate to say that God being delivered to a bewildered world, all that I can, i n
is Love. true h u m i l i t y , present to you is that truth is not to be
'What then is Truth?' found by anybody w h o has not got an abundant sense
A difficult question, (said Gandhiji), but I have of humility. If you w o u l d swim on the bosom of the
solved it for myself by saying that it is what the voice ocean of T r u t h y o u must reduce yourself to a zero.
w i t h i n tells y o u . H o w , then, you ask, different people Further than this I cannot go along this fascinating path.
think of different and contrary truths? Well, seeing that
the human m i n d works through innumerable media Young India, 31 December 1931
and that the evolution of the human m i n d is not the
same for all, it follows that what may be truth for one
may be u n t r u t h for another, and hence those w h o have
made these experiments have come to the conclusion
that there are certain conditions to be observed in
making those experiments. Just as for conducting scien-
tific! experiments there is an indispensable scientific
course of instruction, in the same way strict preliminary
discipline is necessary to qualify a person to make
experiments i n the spiritual realm. Every one should,
therefore, realize his limitations before he speaks of his
inner voice. Therefore we have the belief based u p o n
experience, that those who w o u l d make individual
74 What is Hinduism? 75
The Meaning of the Cita
interpretations his composition is capable of. The beauty of life, because a certain amount of it is inevitable i n
of poetry is that the creation transcends the poet. The daily life. To one w h o reads the spirit of the Gita, it
T n i t h that he reaches i n the highest flights of his fancy teaches the secret of non-violence, the secret of realizing
is often not to be met w i t h in his life. The life story of the self through the physical body.
many a poet thus belies his poetry. That the central A n d w h o are Dhritarashtra and Yudhishthira and
teaching of the Gita is not himsa but ahimsa is amply Arjuna? W h o is Krishna? Were they all historical char-
demonstrated by the subject begun i n the second chap- acters? A n d does the Gita describe them as such? Is it
ter and summarized i n the concluding 18th chapter. The true that Arjuna suddenly stops in the midst of the fight
treatment in the other chapters also supports the posi- and puts the question to Krishna, and Krishna repeats
tion. Himsa is impossible without anger, without attach- the whole of the Gita before him? A n d which is that
ment, without hatred, and the Gita strives to carry us to Gifa-the Gita that Arjuna forgot after having exclaimed
the state beyond sattwa, rajas and tamas, a state that that his infatuation was gone and which he requested
excludes anger, hatred etc. But I can even n o w picture Krishna to sing again, but which he could not, and
to m y m i n d Arjuna's eyes red w i t h anger everytime he which therefore he gave in the form of Anugita?
drew the bow to the end of his ear. I regard Duryodhana and his party as the baser
It was not in a spirit of ahimsa that Arjuna refused impulses in man, and Arjuna and his party as the higher
to go to battle. He had fought many a battle before. Only impulses. The field of battle is our o w n body. A n eternal
this time he was overcome w i t h false pity. He fought battle is going on between the two camps and the Poet
shy of killing his o w n kith and k i n . Arjuna never Seer has vividly described it. Krishna is the Dweller
discussed the problem of killing his kith and kin, Arjuna w i t h i n , ever whispering in a pure heart. Like the watch
never discussed the problem of killing as such. He d i d the heart needs the w i n d i n g of purity, or the Dweller
not say he would kill no one, even if he regarded h i m as ceases to speak.
wicked. Shri Krishna knows every one's innermost Not that actual physical battle is out of the ques-
thoughts and he saw through-the temporary infatua- tion. To those who are innocent of non-violence, the Gita
tion of Arjuna. He therefore told h i m : 'Thou hast al- does not teach a lesson of despair. He w h o fears, who
ready done the killing. Thou canst not all at once argue saves his skin, w h o yields to his passions, must fight the
thyself into non-violence. Finish what thou hast already physical battle whether he w i l l or no; but that is not his
begun.' If a passenger going in a Scotch Express gets dharma. Dharma is one and one only. Ahimsa means
suddenly sick of travelling and jumps out of it, he is moksha, and moksha is the realization of Truth. There is
guilty of suicide. He has not ieamt the futility of travel- no room here for cowardice. Himsa w i l l go on eternally
ling or travelling by a railway train. Similar was the case i n this strange w o r l d . The Gita shows the way out of it.
w i t h Arjuna. Non-violent Krishna could give Arjuna no But it also shows that escape out of cowardice and
other advice. But to say that the Gita teaches violence or despair is not the way. Better far than cowardice is
justifies war, because advice to kill was given a particu- killing and being killed i n battle.
lar occasion, is as wrong as to say that himsa is the law If the meaning of the verses quoted by the corres-
Krishna Janmashtami