India, Hindu-View, Tolerance And Gandhi
A section of scientists dealing with human affairs believes the emergence of man on earth occurred approximately one
million years ago. This particular section of scientists has divided the process of evolution of man in different ages:
Primitive-Age, Stone-Age, Bronze-Age, Iron-Age and Modern-Age. A section of archaeologists has also accepted the
arguments of the above scientists dealing with the human affairs particularly in context of their division of ages of
evolution. Undoubtedly, this section of archaeologists has its own arguments in this context and the basis of their
evidence is the digging work undertaken time-to-time.
The argument of scientists dealing with human affairs in which they claim the emergence of man on earth approximately
one million years ago may not be acceptable to many. Also the argument given by archaeologists in support of the above
scientists especially pertaining to the division of man's evolution by different ages may not be acceptable to some as
we find other sections of scientists dealing with human affairs and archaeologists with their own different approaches;
even then their view is important and worth giving a thought.
Also a section of scientists dealing with the human affairs has proposed the argument that the place which holds
evidence of man's emergence for the first time on earth is in the Indian Subcontinent; or it is today's India itself; or
it was an Iceland which was a part of India that has now sunk into the Indian Ocean. How much reality is there in the
above argument of scientists, I cannot give any final comment because I am neither a scientist dealing with the human
affairs nor an archaeologist. However, upon studying different analysis of ancient Indian history, I can definitely
accept the ideas that there has been an inhabitant of man in Indian Territory since the ancient-remote period, and that
from the ancient age India has had an exemplary, developed and harmonious civilization. And for this reason I call upon
scholars, researchers, or subject-specialists to come forward to analyze the arguments of scientists dealing with human
affairs and archaeologists in which they present their arguments pertaining to emergence of man in India, Indian
Subcontinent or an Iceland which was a part of India and now has sunken into Indian ocean for the first time on earth.
During the digging work undertaken time-to-time, such facts have come to light which both prove the presence of man on
this piece of land for thousands of years, as well as the presence of thousands year-old Indian Civilization. This
digging work has not been done to the lower levels; yet objects found there have yielded interesting information about
ancient India and a prosperous Indian Way of life in comparison to other cultures of that time. As a result,
archaeologists have been called upon to undertake digs to the deeper levels so that the actual history of man in India
can be known. Scientists dealing with the human affairs could then come to a concrete decision pertaining to the
earliest Civilization of India.
II
Although many secrets pertaining to Indian Civilization are to be unveiled, particularly regarding man's emergence and
the process of evolution, mankind has inhabited India since ancient times. In India there has been a rich civilization
and culture full of many characteristics; it is evident from history itself. India's Culture received a wonderful and
exemplary dimension particularly during the time of Dravidian–Aryan confluence. As a result of that confluence, Indian
Culture appeared harmonious while maintaining its originality; it became a composite culture.
Full of harmony and composite characteristics, Indian culture became the identity of India; it attracted the attention
of the entire world. Through the ages there have been a number of ups and downs along the way, but Indian Culture
remained largely intact. Today the average Indian is a follower of India's harmonious and composite culture; he is its
nurturer and protector of it. This is my firm belief.
Harmony and composite nature-the two unique and extraordinary characteristics which manifested into multi-dimensions of
the Indian Culture, and which give a new identity to it around the world-also opened the door for the characteristics of
many other cultures of the world; I firmly believe this also. Whether it is the matter related to contact with
Greek-Culture and its influence four centuries BC; the contact with Shaka-Culture first century BC or in the same manner
the entry of sacred Kushanas Characteristics, both harmony and composite nature have been responsible for it.
Furthermore, these two characteristics have also been responsible for making way for the entry of characteristics from
the Huna-Culture, Heftal-Culture, Arabian and other cultures, Mongol and European Cultures and these amalgamations with
the Indian Culture. All these characteristics are today indivisible parts of the Indian Culture; they are part and
parcel of Indians in one way or the other.
III
Harmonious and composite culture, which has accorded a unique identity to India and which works for the expansion and
development of the Samskaras of Indians according to time and space in the making of the Indian Way, is greatly
influenced by the Hindu Views. In other words, the Hindu-Views have their special and important place in the Indian
Culture.
Hindu views, simply put, are ideas based on Vedic Philosophy; in other words, they are a way of life directed by the
Vedas. These views entered extensively and firstly in the life of Indians during the confluence of Dravidians and Aryans
approximately 2000 BC or 4000 years ago. Universal acceptance and the welfare of all are central to Vedic-Hindu Views.
Of course there was a developed culture even before Dravidian-Aryan confluence; non-violence, planning and development
and other characteristics were present in the Samskaras of Indians as evident from various articles found during the
digging work of various cities of the time of the Indus Valley Civilization. However, before this confluence there was
no uniformity in the social and religious life of all Indians living in different parts of India, i.e. from north to
south and east to west. This uniformity definitely came into existence after Dravidian-Aryan confluence; and the Vedas,
particularly the guiding ideas in the Rig-Veda, which later on came to be known as Hindu Views, played a decisive role
in this context.
In the first Sukta of the first Mandala of the Rig-Veda, God as the source of fire has been worshipped with the hope of
His blessings for human-unity and the welfare of all; it definitely proves universal acceptance to be central there. In
this very Sukta a keen desire for separation from the evil of violence, or in their words a wish for non-violence, is
the indicator of those two great and exemplary values which defined day-to-day human practices from a Hindu or Vedic
point of view. Furthermore, those two values are even today the signs of their identity and will remain so in the future
as well. Those two great values are: forbearance and tolerance.
Forbearance, full of the spirit of love and cooperation is that human practice which cannot be minimized to man-to-man
relations; in its scope fall all living beings. Forbearance accords the highest level of morality to a human being; it
develops ethics in him. Through it man takes notice of others' pains and their miseries and thus ultimately gives
extension to non-violence that is Ahimsa. If there are only two pillars of the Hindu View then the first of them is
definitely forbearance. Without having forbearance in him no one can claim to be a Hindu. If someone does so, then I
have no hesitation in saying he is a liar.
Tolerance is fully within the scope of patience; although like forbearance within it pervades not only the spirit of
cooperation, but the fundamental principle to accept other perspectives. In other words, to acknowledge another's views,
honor their ideas, as well as accept others' behavior so long as they do not come in the way of one's own views, ideas
and behaviors. Tolerance is the second pillar of the Hindu View; in its absence one cannot claim to be a Hindu.
It was the tolerance of the Hindu View which throughout time has offered shelter to those who were oppressed in their
own countries and sought India for refuge. Hundreds of years ago Jews, who suffered under Roman atrocities, reached
Indian soil and received shelter. Parsis, the followers of Spitama Zoroaster found refuge here when their freedom was
snatched away in their own native country of Iran. It is a long list of such refugees in which we may find the names of
a number of human groups came from various parts of the world.
I am proud that due to the supremacy of tolerance, one of the chief fundamental principles of the Hindu Views or Ideas,
not only Dravidian-Aryans confluence persists in India but the blood of Shakas, Kushanas, Hunas, Greeks, Mongols,
Tartars, Turks, Arabs, and Europeans is there in its land; that blood now flows through the veins of the harmonious and
composite Culture of India.
I am also proud that India is the home of the followers of almost all major religious-communities of the world; they
feel safe on Indian soil. Due to the tolerant nature of the general people of India, they are assured of their existence
here.
IV
Mahatma Gandhi was himself a great Indian; he was an excellent Hindu. The Indian Way in which universal acceptance is
the nucleus of life and holds Ahimsa [non-violence] as the highest value for day-to-day practices, in which the Hindu
aspect of tolerance is prominent, has not only been to the liking of Mahatma Gandhi in theory, he implemented it in his
individual practices during the whole of his life as well.
The tolerance inherent in Hindu View which accepted all those social and cultural characteristics which landed upon
Indian soil, and which opened the doors of self-expression and freedom for all in general and added new dimensions
throughout time for progress and development in different walks of life became the centre of attraction for Mahatma
Gandhi. Tolerance became the source of inspiration for Gandhi's thoughts and actions in India and the international
community. Regarding the aspect of tolerance in the Hindu View, he went to the extent of saying:
"I have found it [Hinduism] to be the most tolerant of all religions known to me. Its freedom from dogma makes a
forcible appeal to me in as much as it gives the votary the largest sense for self-expression."
Not only this, Hindu acceptance developed on the basis of tolerance which accords equal respect to others and which also
calls upon man to honour another's faith, was largely appreciated by Mahatma Gandhi. For he said:
"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 other faiths."
The Indian Way does not consider views developed and established in different parts of the world to be inferior; the
Hindu View accords equal status to others' faiths, beliefs, and ways. As I have previously stated, it gives them an
opportunity to be prosperous and calls upon coordination, cooperation and confluence with them. Not only this, under its
own shadow it nurtures them and accords defense and protection. Furthermore, it invites them to broaden its scope and
give strength to its composite nature.
India's Way is of tolerance; to accept other's characteristics and to accord them honour is its fundamental principle.
That is why, being a great Indian, Mahatma Gandhi could perceive non-violence-an eternal, natural and primary human
value-in all living faiths of the world; he could find it in the principal teachings of all the religious-communities as
well as in the routines of all Propounders. In this context he clearly stated in the October 20, 1927 issue of Young
India:
"Nonviolence is common to all religions."
In practice the quantity of non-violence can be more or less in different religious-communities. But non-violence is an
eternal value; it is natural. Therefore, not a single religious-community could become indifferent of it. Not a single
true religious teacher, incarnation, messenger of God or Propounder [founder] can separate him from it Not only Buddhist
teachings and Gautama the Buddha, Jaina views and Tirthankaras, but Christianity and Jesus Christ, and Islam and Prophet
Muhammad have also been consistently spreading the value of non-violence; and for this very reason they have been the
great peace messengers in their own respective times.
Like Lord Rama, Lord Krishna, Spitama Zoroaster and Prophet Mohammed, Mahatma Gandhi considered Jesus Christ also to be
divine and holy; he declared his teachings to be pervasive and important for the pathway of peace and prosperity.
Furthermore, he declared them sacred and welfaristic.
As the great religious teachers, incarnations or messengers of God, no matter where they were born in any part of the
earth, their messages and teachings have always been for the welfare of the whole of humanity; therefore, their
teachings are the subject of adaptability for each and everyone according to time and space.
Simultaneously, they may become the basis of human unity and universal acceptance. They can strengthen the Indian Way
which is based on harmony and coordination as they have done in the past. Being an excellent follower and explainer of
the Indian Way Mahatma Gandhi also accepted this reality. To quote the following line from one of his own statements
appeared in the issue of Young India on November 24, 1927 about Gautama the Buddha:
"He broadened its base; gave it a new life and a new dimension."
Whether the Christian spirit of service, Sikhism's heroism, or Islam's fraternity and belief in oneness of God-all these
great characteristics had been the subject of attraction and following for Mahatma Gandhi. Through them he honestly
accepted the reality of strengthening and broadening of the Indian way. In his column of March 21, 1927 to Young India,
he specifically wrote about the contribution of Islam to the national Culture of India:
"Islam's distinctive contribution to India's national culture is its unadulterated belief in the oneness of God and a
practical application of the truth of the brotherhood of man for those who are nominally within its fold. I call these
two distinctive contributions. For in Hinduism the spirit of brotherhood has become too philosophized."
Mahatma Gandhi's indication is clear. He desired the Hindu View, which is the fundamental basis of the Indian Way and
also the symbol of tolerance in theory and practice to come out of the scope of over–philosophized spirit so that it
could become conducive to the universal acceptance which is the identity of India and for which Indians are known
throughout the world. What harm is there if for this purpose something is learned from Islam? It is of course
welfaristic.
In the same manner if having intact their originality, in social, religious and other walks of life Indians adopt
characteristics of others, as per the demand of time and space to broaden and strengthen the Indian Way than what harm
in it? It is the century-old tradition of India; it is the basis of the fundamental of the harmonious and composite
Culture of India. Mahatma Gandhi gave a new dimension to it and thus he became the pride of India.
V
Change is inevitable; in other words it is the law of life. Each and every origin and worldly thing is within the scope
of the law of change. But how change becomes conducive to human progress and welfaristic to all living beings is the
duty and responsibility of man himself. Man in an appropriate direction is capable of doing so. Whether it is the
ancient past or the medieval period or the contemporary period mankind has done so at various levels and in different
walks of life. I do not want to go into any details in this context here; we have before us the process of development
of man right from the remote past which can prove this reality. Also the history of man can well prove this reality and
that Indians through their prosperous way have played a vital role in this direction. In this way is the forbearance of
human behaviors. This way is wide and is the carrier of tolerance; it is full of characteristics like harmony,
coordination and compositeness and it is the nurturing of the Indian Culture. Therefore, it is exemplary and adaptable.
Indians under the leadership of great representatives of the Indian Way have time-to-time led the whole of the world.
Gautama Buddha and Mahatma Gandhi were among those great representatives. Today the world is moving towards a new
dimension. Unprecedented awakening, development and increasing steps towards globalization have presented before us a
picture of Vasudhaiva Kutumbakam [whole world is but one family]. It becomes all-welfaristic, through it human-unity is
established, for this we have our own responsibility. We must now clear our way by strengthening it; we must establish
it at the world level. It is our foremost duty. If we do so, I am sure we will follow the path of Mahatma Gandhi also.
ENDS
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A noted Indologist and the former Vice-Chancellor of Meerut University, India, Dr. Ravindra Kumar has been associated
with a number of national and international academic, cultural, educational, social and peace organizations & institutions. He is the Editor of Global-Peace-International Journal.