A Critical Study of Hinduism

Hinduism is not a revealed religion like Christianity or Islam. There was no First Prophet. It is a loosely knit pattern of ideological faith having its roots in dharma and satya. It is a sociological and ethical pattern of life that goes by the name of Hinduism. Through centuries, it has undergone a variety of changes. In ancient India, fundamental truths were taught with the help of myths and fables. As time passed, the truths were forgotten, myths and fables remained. Many a reformer has tried to restore Hinduism to its pristine glory, but the outcome, for all practical purposes, has been very short-lived. It has not reached the common masses and, therefore, has not left any imprint on their faith. The ingrained habit of the philosopher in India to consider and identify his philosophic goals with those of the religious ideals has led the common man to shun any religious thinking on the ground that it is beyond his reach. The common man has so far found satisfaction in confronting to the externalities of the religion. In A Critical Study of Hinduism, the author has made a critical study of the externalities of the religion as they exist today. It is a kind of development study of what is euphemistically known as Hindu religion, from its beginnings to its modern state. In this book, a viable definition of Hinduism is sought, and allied matters are dealt with in a general manner. In that context, the author discusses the natural religion of the Vedic people and the sophisticated Upanisadic ideas of the later days. This is followed by a systematic exposition of the theistic trends during the past centuries. She has also analysed the extent of the influence of the epics on the theistic strains in the early Indian thought. While evolving an ideal pattern of ethical tenets in the contemporary situation, she has evaluated the contribution of some important reformers and made a lucid study of the significance of their lives and works in the twentieth century. That a change in outlook is essential, the author concludes, cannot be denied. Till such time as when we can reform our own people and draw them to appreciate the truths and ideals of our religion, the author feels, we have no right to think of changing the people of other countries and of other religions.