(c) The third group is composed of Mutts of later origin than the second, but equally and-sometimes more wealthy and influential.
A description of a typical Ashram of the first group should be sufficient to understand the nature of the influence exerted by the others. There is still living in India a great sage who is proclaimed by many leading men of the country as one who has attained God-realisation or self-realization, the highest state of spiritual illumination possible for ‘man in this world. Born a Brahman, he left his home when very young and settled down as an ascetic in a well-known town by the side of a famous temple. Wearing but a piece of cloth between the legs, contented with what alms good people took to him voluntarily, caring not-for health or comfort of body, he spent many years in Tapas, or severe austerity, simplicity, study and meditation and renunciation. One or’ two non-Brahman Sadhus attached themselves to him and ministered to his wants, so that he could pursue his Tapas without ‘being worried about the sustenance of the body. Years passed; his reptitation spread from mouth to mouth; devotees began to pour in and make offerings; a small hermitage was built; the offerings increased, his relatives came from their village and took up their abode with him. New buildings were built; distinguished persons came from far and wide; many became disciples.’ A regular colony of aspirants grew up. The words of wisdom which the sage spoke were eagerly read in books and periodicals by Indians and even Europeans. There was an ever increasing inflow of visitors, spiritual students and seekers of illumination. Rich men began to give abundantly of their wealth. The number that enjoyed the daily hospitality of the institution rose to many dozens.
The following are some of the noteworthy.
The Mutts of the third group emulate those of the Acharyas in their luxury, splendour paraphernalia and gorgeousness of idolatry and rituals. The heads of some of them are leading vicious lives-and cinema films have been produced depicting their dissipations. The only redeeming feature is that a good number of them are indifferent to caste distinctions as between one Sannyasin and another, and take delight in giving free meals to many people every day. In fact free feeding is their characteristic enjoyment displaying their wealth and status. The most illogical thing ever seen is that of a Mutt or monastery, the inmates of which, though they are Sannyasins and disciples of the same teacher and live under the same roof, do not dine together on account of caste feelings. This is one of the most recent achievements of the Hindu Sannyasins in a well-known town in India personally visited by the writer, In addition to the above well-known types, there are small Ashrams or retreats established by individual spiritual teachers among whom may be found all sorts of men from useless vagabonds to erudite scholars, all of them with few exceptions being exploiters, adventurers and pretenders who make a name and living among the religious minded middle – class and the peasants. Not a few have their peculiar methods and secret doctrines to tempt the credulous into discipleship. The number of these isolated, irresponsible spiritual leaders is legion and their influence on the community is more extensive and detrimental to progress than one may suspect at first sight, while here and there some simple, harmless souls among them set the example of bold renunciation and earnest desire to help. Isolated cases of Sadhus of a revolutionary type, who defy orthodoxy, caste and idolatry and keep the fire of holy discontent’ and freedom burning among the masses are not wanting. No general remark can be ventured about the thousands of independent Sadhus who have set up Ashrams in the country, except that from their ‘ranks a truly national Hindu missionary society should be able to draw a large number of raw workers of sterling merit and devotion to the cause of Hindu unity and freedom.
Another aspect of the Mutts of Sannyasins deserves a short mention here. A rising creed of scientific mysticism has been developed by some of the Sannyasins with Brahmanical inclinations, a creed possessing a high degree of destructive efficiency almost as terrible as the scientific militarism of Europe. It is: employed indirectly to disarm opposition to caste and priestcraft, and directly to take us to a blind alley which leads nowhere, the metaphysical region where all differences vanish, where good and evil, right and wrong, action and inaction, life and death, reality and unreality, man and God are but interchangeable terms. The system has sprung out of a combination of Western scientific attitudes with Eastern philosophy, and is used in an eminently Oriental way to uphold any creed or custom or theory by leading all discussions to such a high pitch of spiritual mysticism as to paralyse the capacities of discrimination and judgment. America is the dumping ground of the new spirituality though it has become widespread enough in India to make even ordinarily thoughtful people submit passively to any superstition and trick and custom with the feeling that there might be some mystic explanation or occult meaning in it. It is really unfortunate that even idolatry is finding its way into other lands through this cult.
Such then are the three great cultural institutions of the Hindus—the caste, the temple and the Mutt, and together they are able to hold in chains all the two hundred and forty million Hindus in one form or other. Reformers and politicians create but tiny ripples in this vast ocean of orthodox humanity. All hope lies in the fact that the Hindu masses still have the thirst to know the truth, the heart to love it: when known, and the strength to fight for it till achieved. Organised leadership of the right sort is the only thing that is required. In fact, there is no national institution which is making any sustained effort to overcome the disruptive and anti-national forces that are so strongly entrenched all over the country. The Hindus have been drifting and are hoping to drift into a nation. The nation is not being taught to appreciate and hold up a constructive cultural ideal appropriate to the dignity of a free people. .
