In dealing with the problem of untouchability, I have asserted my claim to being a Sanatani Hindu with greater emphasis than hitherto, and yet there are things which are commonly done in the name of Hinduism, which I disregard. I have no desire to be called Sanatani Hindu or any other, if I am not such. And I have certainly no desire to steal in a reform or an abuse under cover of a great faith.
It is therefore necessary for me once for all distinctly to give my meaning of Sanatana Hinduism. The word Sanatana is used in its natural sense.
I call myself a Sanatani Hindu, because, (1) I believe in the Vedas, the Upanishads, the Puranas and all that goes by the name of Hindu scriptures, and therefore in avatars and rebirth. (2) I believe in the Varnashrama dharma in a sense in my opinion strictly Vedic, but not in its present popular and crude sense. (3) I believe in the protection of the cow in its much larger sense than the popular. (4) I do not disbelieve in idol-worship
The reader will note that I have purposely refrained from using the word divine origin in reference to the Vedas or any other scriptures. For I do not believe in the exclusive divinity of the Vedas. I believe the Bible, the Koran, and the Zend Avesta to be as much divinely inspired as the Vedas. My belief in the Hindu scriptures does not require me to accept every word and every verse as divinely inspired.
Nor do I claim to have any first-hand knowledge of these wonderful books. But I do claim to know and feel the truths of the essential teaching of the scriptures. I decline to be bound by any interpretation, however learned it may be, if it is repugnant to reason or moral sense. I do most emphatically repudiate the claim (if they advance any such) of the present Shankaracharyas and Shastris to give a correct interpretation of the Hindu scriptures. On the contrary, I believe that our present knowledge of these books is in a most chaotic state.
I believe implicitly in the Hindu aphorism, that no one truly knows the Shastras who has not attained perfection in Innocence (Ahimsa), Truth (Satya) and Self-Control (Brahmacharya) and who has not renounced all acquisition or possession of wealth. I believe in the institution of Gurus, but in this age millions must go without a Guru, because it is a rare thing to find a combination of perfect purity and perfect learning.
But one need not despair of ever knowing the truth of one’s religion, because the fundamentals of Hinduism as of every great religion are unchangeable, and easily understood. Every Hindu believes in God and His Oneness, in rebirth and salvation. But that which distinguishes Hinduism from every other religion is its cow protection, more than its Varnarshrama.
Varnashrama is, in my opinion, inherent in human nature, and Hinduism has simply reduced it to a science. It does attach to birth. A man cannot change his varna by choice. Not to abide by one’s varna is to disregard the law of heredity. The division, however, into innumerable castes is an unwarranted liberty taken with the doctrine. The four divisions are all-sufficing.
I do not believe that interdining or even intermarriage necessarily deprives a man of his status that his birth has given him. The four divisions define a man’s calling, they do not restrict or regulate social intercourse. The divisions define duties, they confer no privileges. It is, I hold, against the genius of Hinduism to arrogate to oneself a higher status or assign to another a lower. All are born to serve God’s creation.
Excerpted from Young India, Vol III. The 69th death anniversary of Mahatma Gandhi was observed on January 30
Mahatma Gandhi
