WHAT MAY HINDUS DO?

[Prof. Dr. Yogendra Yadav]

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No. – 09415777229, 094055338

E-mail- [e-mail];[e-mail]

 

 

 

WHAT MAY HINDUS DO?

 

 

 I have received many communications on the Hindu-Muslim statement, but there being nothing new or striking in them, I have not published them. But I gladly print Babu Bhagwandas letter and answer his questions. Regarding the first two questions, the writer has answered them himself. In my opinion, they are only partly true. Though the majority of the Mussalmans of India and the Hindus belong to the same ‘stock’, the religious environment has made them different. I believe and I have noticed too that thought transforms man’s features as well as character. The Sikhs are the most recent illustration of the fact. The Mussalman, being generally in a minority, has as a class developed into a bully. Moreover, being heir to fresh traditions, he exhibits the virility of a comparatively new system of life. Though, in my opinion, non-violence has a predominant place in the Koran, the thirteen hundred years of imperialistic expansion has made the Mussalmans fighters as a body. They are therefore aggressive. Bullying is the natural excrescence of an aggressive spirit. The Hindu has an ages-old civilization. He is essentially non-violent.

His civilization has passed through the experiences that the two recent ones are still passing through. If Hinduism was ever imperialistic in the modern sense of the term, it has outlived its imperialism and has, either deliberately or as a matter of course, given it up. Predominance of the non-violent spirit has restricted the use of arms to a small minority which must always be subordinate to a civil power highly spiritual, learned and selfless. The Hindus as a body are, therefore, not equipped for fighting. But not having retained their spiritual training, they have forgotten the use of an effective substitute for arms and, not knowing their use nor having an aptitude for them, they have become docile to the point of timidity or cowardice. This vice is, therefore, a natural excrescence of gentleness. Holding this view, I do not think that the Hindu exclusiveness, bad as it undoubtedly is, has much to do with the Hindu timidity hence, also, my disbelief in akhadas as a means of self-defence. I prize them for physical culture but, for self-defence, I would restore the spiritual culture. The-best and most lasting self-defence is self-purification. I refuse to be lifted off my feet because of the scares that haunt us today. If Hindus would but believe in themselves and work in accordance with their traditions, they will have no reason to fear bullying. The moment they recommence the real spiritual training the Mussalman will respond. He cannot help it. If I can get together a band of young Hindus with faith in them and, therefore, faith in the Mussalmans, the band will become a shield for the weaker ones. They (the young Hindus) will teach how to die without killing. I know no other way. When our ancestors saw affliction surrounding them, they went in for tapasya purification. They realized the helplessness of the flesh and in their helplessness they prayed till they compelled the Maker to obey their call. ‘Oh yes,’ says my Hindu friend, ‘but then God sent someone to wield arms.’ I am not concerned with denying the truth of the retort. All I say to the friend is that as a Hindu he may not ignore the cause and secure the result. It will be time to fight when we have done enough tapasya. Are we purified enough, I ask? Have we even done willing penance for the sin of untouchability, let alone the personal purity of individuals? Are our religious preceptors all that they should be? We are beating the air whilst we simply concentrate our attention upon picking holes in the Mussalman conduct as with the Englishmen, so with the Mussalman. If our professions are true, we should find it infinitely less difficult to conquer the Mussalman than the English. But Hindus whisper to me that they have hope of the Englishman but none of the Mussalman. I say to them, ‘If you have no hope of the Mussalman, your hope of the Englishman is foredoomed to failure.’ The other questions can be briefly answered.

The goondas came on the scene because the leaders wanted them. The leaders distrusted one another. Distrust never comes from well-defined causes. A variety of causes, more felt than realized, breeds distrust. We have not yet visualized the fact that our interests are identical each party seems vaguely to believe that it can displace the other by some kind of maneuvering. But I freely confess, as suggested by Babu Bhagwandas, that our not knowing the kind of swaraj we want has also a great deal to do with the distrust. I used not to think so, but he had almost converted me before I became Sir George Lloyd’s guest at the Yeravda Central Prison. I am now a confirmed convert. The ‘points of contact’ referred to by me is a phrase intended to cover all social, religious and political relations alike as between individuals and masses. Thus, for instance, instead of accentuating the differences in religion, I should set about discovering the good points common to both. I would bridge the social distance wherever I can do so consistently with my religious belief. I would go out of my way to seek common ground on the political field. As for the referee, I have named Hakim Saheb’s name undoubtedly for the universal respect that it carried with it. But I would not hesitate to put the pen even in the hands of a Mussalman who may be known for his prejudices and fanaticism. For, as a Hindu, I should know that I have nothing to lose even if the referee gave the Mussalmans a majority of seats in every province. There is no principle at stake in giving or having seats in elective bodies. Moreover, experience has taught me to know that undivided responsibility immediately puts a man on his mettle and his pride or godfearingness sobers him. Lastly, no proclamation or any such thing will avail unless some of us begin to act up to the proclamation even though we may be the fewest possible.