Believing as I do in the influence of heredity, being born in a Hindu family, I have remained a Hindu. I should reject it, if I found it inconsistent with my moral sense or my spiritual growth. On examination I have found it to be the most tolerant of all religions known to me. Its freedom from dogma makes a forcible appeal to me inasmuch as it gives the votary the largest scope for self- expression. Not being an exclusive religion, it enables the followers of that faith not merely to respect all the other religions, but it also enables them to admire and assimilate whatever may be good in the other faiths. Non-violence is common to all religions, but it has found the highest expression and application in Hinduism. (I do not regard Jainism or Buddhism as separate from Hinduism.) Hinduism believes in the oneness not of merely all human life but in the oneness of all that lives. Its worship of the cow is, in my opinion, its unique contribution to the evolution of humanitarianism. It is a practical application of the belief in the oneness and, therefore, sacredness, of all life. The great belief in transmigration is a direct consequence of that belief. Finally the discovery of the law of Varnashrama is a magnificent result of the ceaseless search for truth.
Young India, 20-10-'27
I call myself a Sanatani Hindu, because,
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 not 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.... I am a reformer through and through. But my zeal never takes me to the rejection of any of the essential things of Hinduism. I have said I do not disbelieve in idol- worship. An idol does not excite any feeling of veneration in me. But I think that idol-worship is part of human nature. We hanker after symbolism. Why should one be more composed in a church than elsewhere? Images are an aid to worship. No Hindu considers an image to be God. I do not consider idol-worship a sin.
It is clear from the foregoing that Hinduism is not an exclusive religion. In it there is room for the worship of all the prophets of the world. It is not a missionary religion in the ordinary sense of the term. It has no doubt absorbed many tribes in its fold, but this absorption has been of an evolutionary, imperceptible character. Hinduism tells everyone to worship God according to his own faith or Dharma, and so it lives at peace with all the religions.
Young India, 6-10-'21