- Sir TO Bahadur Sapru, Allahabad-
I am prepared to admit that it is a very remark–able book written courageously and independently. With its analysis of some of the features of the existing situation I find myself in agreement. It is very refreshing to find the statement at page 246 that the Hindu-Muslim problem is one which can never be solved on a purely political basis by party compromises or by administrative safeguards. I also thoroughly endorse the view at page 311 that perm anent Hindu-Muslim unity can be achieved_ through cultural rapprochement and increasing social affinity. Altogether I welcome the publication of such a_ book as evidence of the fact that there are some people, at any rate, even now who can think independently and do not merely subscribe to fashionable slogans.
- Calcutta Review, Calcutta—
Characterised by a broad liberalism, this challenge-to the educated and patriotic Hindu is from the pen of one who has given up all we hold dear for the service of his community, his motherland and the world. Bold and fearless, the author pleads passionately and convincingly for the removal of those defects in Hindu society which in his view as well as in that of all lovers of the Hindu way of life, e. re to-day insidiously destroying its power for good. And in doing so, he lays under contribution the knowledge he has gathered from authoritative, sources as well as his deep and wide experience of life-as lived by the Hindu community to-day.
The contribution made by the author with regard to the solution of one of our most pressing and vexatious problems, Hindu-Muslim unity, should receive respectful consideration from n.)t only the members of these two communities but also from every patriotic Indian. He deserves to be congratulated for the light he has thrown on it.
We confidently recommend the careful study of this very valuable book not only to the Hindu for whom it is primarily meant but to all irrespective of caste and creed for, while it deals with problems peculiar to only one and that the largest religious group in India, it is no less important to every’ Indian dealing as it does indirectly with the well-being of all the children of India which can be looked for only when the largest community in it has attained its pristine moral strength and health.
- Amrita Bazar Patrika, Calcutta-
The Menace of Hindu Imperialism a fearless examination of national evils is a penetrating study of all that are, and have always been, in the opinion of the author, great impediments to the normal growth of an Indian people.
`The people had sunk into such deplorable depths of superstition and indulgence that a great spiritual leader was necessary to lift them up and open their vision to the consolations of a virtuous life as distinct from the false hopes derived from cruel rituals. It was the gradual submission of the ruling class to the creed of the priests that had brought the whole of society to its knees; and a teacher competent to influence and rouse the kings could alone have succeeded in altering the situation. Such as inspired saviour appeared in Lord buddha from among the royal class itself, and succeeded in restoring to the nation its capacity to feel and think and act untramelled by the myths of priestcraft.
That is the author’s trend of thought and way of argument, which both have been carried by strength of evidence all through. As a selfless social worker Swamiji wants to present to the Hindu public the drawbacks of their philosophy of life which had never grown indeed into a national integrity. The entire theme centres around—why did a great people like the Indians fall so low in their national revival? The author’s answer to the question is such as not to be at on thrown overboard. He is very bold in his assertions which again, are upheld by facts eschewed from the literary endowments of the Rishis. He slicws that the programmes of reform had been in every case at odds: Brahmans had everywhere been hostile to the movements in which others had struggled to be free. The writer sustains that Brahmin-ism is the greatest obstacle to national life even to-day.
The socio-political implication of the battle of Kuruk-shetra is great. According to the interpretation of it by Swami Dharma Theerthaji ‘Maharaj the contending parties were the Kshatriya kings—’the orthodox party led by the Brahman Drona, and the liberal party led by the great Indian ruler, Krishna’. The writer continues:—
`The Mahabharata war had destroyed the power of the Indo-Aryan rulers. Kshatriya kings, warriors and nobles had died by thousands. Though the Brahman party had been defeated, the alahman as a class suffered nothing. They kept out of the conflagration and were not affected in men or wealth. They were interested only in setting one king against another, one party against another party, in keeping the Kshatriyas always fighting either among themselves or with Indian kings, and in this they succeeded until the Kshatriya power was practically
annihilated.
The historical outlook of the Mahabharata war can-not possibly be assigned a meaning more plausible from a sociologist’s point of view than this. Besides having shown the prepotency of Brahmanism in every phase of Hindu sociology and polity the writer deals with how India is kept in chains even now. These chapters as well as the chapters on constructive thoughts and efforts are as pungent and conscientious as the foregoing ones.
- “Leader,” Allahabad—The author has freely drawn upon a number of historical authorities to interpret the history of the rise and downfall of the Hindus since pre-historic times to the present day in a new light from a reformer’s view-point. He is a learned and indefatigably active missionary; there is no wonder, therefore, that this missionary zeal is reflected through his quest of the causes of inherent weakness of the Hindu social structure. The social inequities and injustices, the ruthless exploitation and tyranny to w7dch the vast majority of the Hindus have been subjected, and the abominable socio-religious abuses and corruptions that have been eating into the very vitals of the Hindu nation have all been ascribed to the sinister activities of Brahmanism.
The author does not only offer destructive criticism; he has presented constructive proposals that, he thinks, will lead to the development of real nationalism by bringing about the unification of the Hindus and a permanent Hindu-Muslim unity. The book is written in a forceful style.
- “Tribune”, Lahore—it is one of the most remark-able books on India written in recent years, and brings to bear on the problem of national regeneration a new outlook characterised by severe self-examination, bold condemnation of vices and evils which keep the nation down, and an equally bold enunciation of remedies for their removal. The writer, though new to this part of India, is a well-known’ and tried social and religious worker of South India, and was the leader of a sery influential Hindu Missionary Association there. A man of renunciation, he has dedicated his life to the cause of Hindu religion and society. The book breathes the poignant thoughts and feelings of a man who longs to save the community of his birth from its weakness and sins., but is also grieving for the tragic failures of its past his-tory and miserable lot of the suffering masses and the cruel apathy of those in position and power. Every page breathes a holy indignation against the forces which keep the Hindus divided, suppressed and enslaved; it is a patriotic and righteous indignation proceeding from one who is impatient to redeem his fellow-men from age-long exploitation and thraldom.
In the past great men and women have attempted to solve the caste-problem of the Hindus. Whatever might be the ultimate fate of the author’s ideas and efforts in this direction, there is no gainsaying the fact that he has approached the question in an entirely new manner and has suggested solutions which are most modern in their conception. There is bound to be difference of opinion About the views of the writer on many facts of Indian history, and the book is in a way revolutionary. But the main object of the author is clear. He believes that caste and priestcraft were responsible for the disintegration of Hindu society and its downfall. He thinks that the forces of exploitation against which Rama, Krishna and Buddha and Nanak and Dayananda fought are as active now as they were in the past and stand in the way of India’s freedom. He warns his countrymen that all efforts at Hindu–Muslim unity would end in a fiasco unless Hindu life is purged of its exclusiveness. In short, he thinks that if the Hindus are emancipated India will be free and if Hindu life is nationalized India will become a nation, Ail lovers of Indian freedom will find in his study of the problem material to pause and think. The author intends to make his thesis the basis of a non-political movement for Hindu freedom, Hindu-Muslim unity and Universal brotherhood, And this fact ought to enhance its importance to those who are leading the fight for India’s freedom.
It is written with the intention of creating a mass awakening amongst Hindus to the dangers towards which they are heading by their complacency, snug outlook on effete forms and rituals. The writer, himself a Hindu missionary, wants to bring about a revival of Hinduism in its true form and offers a number of useful suggestions as to the programme of work to be undertaken.
He has his suggestions regarding the revival of Hinduism in its proper form and he sets forth measures for bringing about Hindu Unity which in its turn would lead to Hindu-Muslim unity.
The suggestions regarding abolition of the caste system, simplification, modernisation and uniform application of Hindu Law and the actual practice of religious toleration, religious freedom, and the provision for a study of comparative religions are worthy of adoption for better national ? understanding and national welfare. The ideas expressed in the chapters dealing with these problems are very progressive and deserve to be considered in all seriousness.
The book will amply repay its study, by conveying a fresh outlook and more cogent arguments for a Hindu Reformation. Though everyone may not agree with all its arguments, conclusions, or ideology, the readers will appreciate its ardent enthusiasm and sincere attempt at presenting a plea for a more realistic and modern outlook on the part of the people whose voice should and would ultimately count for a lot.
- All India Book Weekly, Bombay- A bold Hindu seer sits in a trance not to gaze into an esoteric crystal to presage on all the more esoteric future but to indulge a ‘mood of philosophic contemplation and calm dispassionate analysis to discover the canker spots of Hinduism. He cares a button-hole if umpteen millions of his own ‘fold’ brand him as a down-right heretic and send him to the gallows on listening to his ghastly revelations. He is an iconoclast. He is out to shatter creeds and demolish idols, And
