Perspectives

Does Hinduism Lack In a multi-religious polity such as in

India, religion has played an important
role in indicating identity [Jayaram 2004:

Social Concern? 138]. But this has hardly come in the way
of religion showing social concern. It may
even create welcome competition among
religions in providing social service.
Though secular institutions and the state have emerged as major Communities, defined in terms of reli-
agents of social concern and development, it is still useful to gions or caste identity have acted as clubs
for mutual help among members, apart
highlight the humanist role of religion in these areas. By stressing from their role as a lobby group to get
humanism and social concern as the core of religion, parochial benefits from the state.
tendencies that could lead to violence may be checked. How far As a matter of fact, every religion has
does Hinduism have social concerns? This issue is examined in this shown social concern. Christianity, for
article both at the level of theory or doctrine and actual practice. example, preached the principle of “Love
Thy Neighbour”, following it up through
a vast network of social service, health-
M V NADKARNI books on religion have devoted only care and education throughout the world.
marginal attention to this dimension, with Islam made it obligatory on the part of the
I purely theological and metaphysical con- wealthy among its followers to donate a
Religion and Social Concern cerns occupying major attention. Nehru fixed proportion of their income as zakat,
had another point too. He wanted to the proceeds of which go to help the poor.

R
eligion is difficult to define. Belief emphasise the role of the state in social Buddhism and Jainism made compassion
in god as a defining criterion of development, rather than leaving it to the a basic tenet of their religion, from which
religion cannot hold, since it fails undependable and parochial care of pri- social concern followed directly and logi-
in cases like Buddhism and Jainism. The vate charity. He was right on this, no cally. In India, the charity of Jains is not
central idea in religion then turns out to doubt, but leaving social concerns entirely confined only to members of the same
be a path to salvation or liberation – a path to state care can also lead to a “certain religion. It has, however, ensured that no
usually taken in an institutionalised set- irresponsibility on the social plane” as Jain boy or girl goes without education,
ting, aided by scriptures. As all religions Nehru put it. This can be a serious issue, and no Jain family goes without health-
agree, such a path cannot be found especially if state funds are inadequate care, shelter and even old-age security. A
unless the interested person first takes the and state initiatives in social development similar concern can be seen also among
path of moral integrity. But the path of are marred by dishonesty, pilferage and Parsees, Jat Sikhs, Syrian Christians,
morality has no meaning without compas- sheer inefficiency. Bohras, Agakhanis and Khoja Muslims in
sion and social concern – concern for There can, of course, exist social con- India. Poverty, hunger and deprivation are
social problems like poverty, hunger, cern among private individuals and practically non-existent or very low among
deprivation, social discrimination and organisations, which are not inspired by these minority communities. The mem-
injustice including injustice to women, religion. One need not believe in a personal bers of these religions have shown through
exploitation, illness and illiteracy. In god or follow an organised religion, and their self-effort that being a minority
short, acceptance of the path of morality yet be good, compassionate, humane and religion in India was no liability.
has very much to do with acceptance of socially-sensitive. But such a purely secu- What then about Hinduism? The bulk
the dignity of all human beings, peace, lar concern is confined to a small – though of the poor in India suffering from hunger,
humanism and even civic sense, and also perhaps, also a growing – section of people, illiteracy and other forms of deprivation
a sense of personal responsibility towards hardly adequate to make enough of an are Hindus. The question is: Is Hinduism
them. impact. The large mass of people are still also socially concerned, socially-sensitive?
However, there has been serious scep- influenced and motivated by religion, This paper probes this question at two levels:
ticism about the social concern of religion. whether one likes it or not. Historically, theory or doctrine and practice. Hinduism
In his Discovery of India, Nehru observed: religion has shown enough evidence of is selected here, both because I am more
“The belief in a supernatural agency which having rich potential for motivating and knowledgeable about Hinduism and also
ordains everything has led to a certain inspiring social concern, which can be because Hinduism has been often attacked
irresponsibility on the social plane” (1981: used to supplement the efforts of both the for social insensitivity due to the caste system
511). It is ironical that in a book on history, state and secular humanist institutions in and its alleged “other-worldly” orientation.
Nehru should have undermined the his- social development. It would also help in Max Weber (1958) and K W Kapp (1963)
torical role of religion in expressing and strengthening humanism in religion, as were particularly bothered by the concepts
dealing with social concerns. But his against parochial concerns leading to of ‘maayaa’ and ‘karma’, which they
observation is understandable, as most violence. felt, introduced fatalism and indifference

1844 Economic and Political Weekly May 19, 2007

to human responsibility for social and No. If I see a person in pain and do nothing like it. That is basic dharma. This verse
economic betterment. to alleviate her pain believing it to be her constitutes a forceful call for equality and
karma, I incur the bad karma of losing an social justice. The highest dharma is con-
II opportunity of helping and failing in my sidered to be non-violence (‘ahimsaa
Social Concern of Hinduism moral duty or ‘dharma’. I should help as paramo dharmah’) in a wider sense. It is
in Theory my duty and leave the result to the person’s not just non-killing, not even mere toler-
karma. Hindu scriptures are clear that our ance, but more. It is compassion, forgive-
I will not dwell much on these criticisms good deeds do count for the Law of Karma ness, selfless help, peace and harmony.
here, since I have shown elsewhere why as ‘punya’, and a good deed means accep- The Gita gives a long list of ethical values
the caste system, being basically an tance of social responsibility. to be cherished and practised (10: 4 and
institutionalisation of economic inter- Simultaneously, another philosophical 5; 12: 13 and 14; 16: 1-3).
dependence in society, had developed in justification for ethics of social concern A distinction is made in Hinduism
India due to factors that had nothing to do was also established before the end of the between ‘saamaanya dharma’ and
with religion and why the caste system is classical phase of Hinduism, i e, before the ‘svadharma’. The former is basic, com-
not intrinsic to Hinduism as a religion onset of the medieval age. This philosophy mon to all. The second is relative and
[Nadkarni 2006:76-129]. The “other- is based on the concept of god who is not includes inter alia, ‘varna-dharma’, spe-
worldliness” of Hinduism is often attrib- only transcendental, but also immanent in cific to occupations or calling (nothing to
uted to regarding the world as maayaa in the world. This makes all life sacred. do with caste, derived from birth). The
Shankara’s philosophy. But in his philo- Particularly, humanity is a manifestation status of the second type of dharma is
sophy, maayaa only means our tendency of ‘chit’ (consciousness or intelligence regarded as subordinate to the first, and
to miss the basic reality, ‘Parabrahma’, implying free will) aspect of god, in ad- if there is a conflict between the two, the
mistaking it to be the phenomenal world, dition to ‘sat’ (existence) and ‘aananda’ former prevails. If there is a conflict be-
and does not involve ignoring our duties (happiness, bliss) shared by other beings tween different values within the former,
in this world. Some others take maayaa to as well. However, all life is to be respected, leading to a moral dilemma, Mahabharata
mean the creative power of god. Yet, others and in the Hindu epics and puranas, even suggests a solution, Yadbhootahit-
take it as our tendency to get bogged down animals are attributed with chit. The human amatyantam etat satyam matam mama.
in selfish sensual pleasures to the detri- body is especially considered the abode of (“what is ultimately good for the welfare
ment of achieving our more noble ultimate god, as reflected in the verse – Deho of all beings is what I consider as Truth”)
goals. None of this means that the world devaalayah proktah dehee devo Niran- (Shanti Parva 329-13). Thus the ultimate
is false and that we have no responsibility janah (the body is a temple and its dweller test of what is moral is what promotes the
in it. In any case, it is a serious misunder- is no less than god – the one who is free welfare of all (not the welfare of the
standing to call Hinduism as world-and-life from all blemish). Serving only one’s own decision-maker alone). The earnest prayer
denying or fatalistic (ibid: 28-32, 53-56). self on this basis amounts to hypocrisy and everyday is sarveshcha sukhinah santu,
There is nothing in the basic nature- selfishness, but serving others especially sarve santu niraamayaah, sarve bhadrani
of Hinduism preventing it from social the needy is serving god, since he is pashyantu, maa kaschit dukhamaapnuyaat
concern. But this is a negative defence. ‘antaryaami’ who dwells within us all. God (“let all be happy, let all be free from
Is there any positive side of its social is ‘patita-paavan’ (redeemer of the fallen) illness, let all find security, may no one
commitment? and ‘deen-bandhu’ (brother of the meek). face sorrow”). The stress is on ‘sarve’ –
I will first examine doctrines or theories He seems to prefer acting through humans. all. The Gita calls upon all, not just to
of Hinduism as seen from its scriptures and Social commitment comes under dharma, mutter such prayers, but to actually act
preachings of its acknowledged sants. an entirely ethical concept constituting the selflessly.
Though there are tensions between precept core of Hinduism. Its essence is moral Freedom is valued in a wide sense and
and practice in every religion, no religious duty. Dharma connotes rules of ethical is prayed for not merely for one’s own self,
belief system would have any strength conduct which ensure security and welfare but for the whole group or community, as
unless followed in practice to a significant of all. The emphasis here is not just on reflected in a verse from Rigveda
extent. I will, therefore, probe into the doctrine (‘vichaara’), but on practice (VIII 68.12). The prayer is: “Give freedom
practice of social commitment on the part (‘aachaara’) – one’s actual conduct ac- (‘uru’) to our body; give freedom in our
of Hinduism or in Hindu society, in the cording to dharma. Practice of dharma dwelling; give freedom in our life”.1 The
next section. does not mean observance of rituals, but prayer is not for ‘moksha’ or liberation
Interestingly, Hindu ethics can be con- living a life of truth, non-violence, com- from the cycle of births and deaths. It is
sidered as secular in the sense that it does passion and equal regard for others and for freedom in this very world, including
not require a fierce, monitoring god. The their welfare, reflected in selfless service freedom from deprivation.
monitoring is taken care of by the Law of to society. A key verse relevant here is Mahabharata subordinates what is tra-
Karma operating automatically. It is essen- from Bhagavad-gita (the Gita henceforth): ditionally regarded as the ultimate goal,
tially a moral law, intended to motivate “He who judges pleasure and pain in others viz, moksha, to dharma of compassion:
social responsibility. The law does not by same standard as he applies to himself, Naaham Kaamaye raajyam
mean destiny or fate. It simply means that, that ‘yogi’ is the highest” (chapter 6, verse na svargm na chaapunarbhavam /
whatever I do has consequences not only 32). If I have a right to enjoy, I should not praaninaam dukkhataptaanaam
for others, but also for me. I reap what I forget that others too have the same right. kaamaye dukkhanaashanam //
sow. But does a belief in the Law of Karma If I do not like to be exploited and harassed, (“I desire no kingdom, no heaven, not
produce an indifference to social concern? I should not forget that others too do not even moksha for myself; I desire only

Economic and Political Weekly May 19, 2007 1845

that beings afflicted by sorrow be relieved The Gita provides guidance for day-to- Thirukkural was in Tamil, people’s own
of it”.) day living, and throws no hint that the spoken language. It was no surprise that
Liberation here is the liberation from mundane world is unreal and unworthy of the Bhakti movement started first in Tamil
suffering and sorrow of others, not of serious attention just because it is perish- Nadu around sixth century CE, much before
one’s own self. able. The Gita was a revolutionary text in it spread to the rest of the country. The
The same sentiment comes out strongly several respects and strengthened social Bhakti sants composed their songs in
in a ‘subhaashita’: “The one who declares concern. It turned the concept of Karma people’s local languages only, rather than
those who are oppressed and harassed as as ritualistic practices during the Vedic in Sanskrit, and yet the Bhakti move-
his own (and helps them), he is to regarded phase, into selfless service to ‘loka’, the ments spread with remarkable speed from
as the real saint; it is here that god is to people. The concept of Karma-yoga as one region to another in India. The sants
be seen”.2 The well known sant, Narsi action without selfish attachment, for ‘loka- came from all castes including the un-
Mehta, reflects the same in his famous sangraha’ (maintenance or nourishment of touchables and women too. Bhakti
song, which was Gandhi’s favourite “Call this world) or plainly ‘loka-hita’ (welfare movements attempted to democratise the
that one a true Vaishnava who feels the of people), forms a basic guiding principle Hindu society as never before, and,
suffering of others, who seeks to relieve of the Gita. The Gita similarly turned the encouraged even the lowest of the low
others’ pain and has no pride in his soul”.3 earlier concept of ‘yajna’, as ritualistic dared to protest against various social evils
Compassion and help to others in need offering of food in sacrificial fire or even including oppression of women and the
is a highly cherished value in Hinduism animal sacrifice, into sharing with others hegemony of upper castes.5
right from the Vedic phase. ‘Daan’(charity) what one has. The philosophy is that we The Bhakti movements could not, how-
was recognised as the most potent way of have received everything that sustains us ever, end the caste system. It continued
earning punya (merit qualifying entry to from god, and we repay our debt to god because the economic conditions respon-
heaven). The call to help others and not be through yajna, by sharing with others what sible for its emergence, also continued, as
selfish comes out clearly and loudly from we have with us – be it food, wealth, Srinivas (2003) pointed out. Poverty
the following verse in Rigveda (X 117.6). knowledge, or simply labour or work. The aggravated during the British period,
Mogham annam vindate aprachetah word, ‘shram-daan’, may have been re- thanks to the decline of indigenous handi-
satyam braveemi vadha itsa tasya/ cently coined, but its basis is found in the crafts and industry, and enhancement of
naaryamanam pushyati yo sakhaayam Gita. The Gita also preached equality and revenue assessment, which broke the
kevalaagho bhavati kevalaadi// declared that ‘varna’ is not based on ‘jaati’ back of peasantry. Ironically, with the entry
(birth) but on one’s aptitude or calling. of the British, a modern power, a pre-
It means: “The person who has no concern What is more, the Gita’s emphasis on modern feudal structure was firmly estab-
(for others) earns his food in vain. I tell Bhakti laid the basis for the subsequent lished and strengthened during the British
you the truth – it is as good as his death. democratisation of Hinduism during the period. The caste inequalities further
He, who feeds neither the good and the medieval age. Though origins of Bhakti aggravated.6 The situation could not but
learned nor a friend and eats all by himself, can be traced to Rigveda itself, Gita for- have greatly widened the divergence
only sins all by himself”. mally recognised Bhakti as a valid path of between the human values preached in the
We are familiar with the proverb, “A god realisation, along with ‘jnaana’ (know- scriptures and actual working of the Hindu
friend in need is friend indeed”. Rigveda ledge) and karma (selfless work). The sig- society, which has been taking long to
(X 117.4) says almost the same thing: “Na nificance of Bhakti was that unlike jnaana correct. The social conditions posed a
sakhaa yo na dadaati sakhye sachaa bhuve and karma, it could be practised by all, great challenge to leading thinkers and
sachamaanaaya pitvah” (A person is no lowest of the low, meekest of the meek. At reformers in Hinduism during the modern
friend, if he does not help the needy, but one stroke, Bhakti took the poor and the period, which they took up with remark-
one who helps is a real friend.) Padma- deprived within its scope, and was instru- able alacrity and reach.
puranam declares, “those who always feed mental in broad-basing Hinduism. The first Right from Raja Rammohun Roy (1772-
the crippled, the blind, children, the old, rendering of the Gita along with explana- 1833) to Mata Amritanandamayi (1953),
the ill, those helpless and pinched by tion appeared in a spoken language of leaders of Hinduism have put social re-
penury, will enjoy bliss in heaven; there people, Marathi, only during the 13th form and social service as uppermost among
is no end to the punya accumulated by century. It was by Jnaneshwar (1271-96) their priorities. Swami Vivekanand (1863-
constructing wells and tanks, where aquatic in Maharashtra. This made the Gita even 1902) was typical in reflecting this mood.
animals and those moving on land drink more popular, and made people take inte- He asserted, “It is an insult to starving
water when they desire, for life is centred rest in the original too. It was this work people to offer them religion; it is an
on water”.4 The Gita not only values which spurred the Bhakti movement in insult to a starving man to teach him
generosity and charity, but also adds that Maharashtra. metaphysics”.7 As Jones observed, “The
it has to be without any contempt towards Much earlier to Jnaneshwar, Bhakti Ramakrishna Math and Mission, with its
the beneficiary. A gift, given with contempt movements were started in Tamil Nadu system of hospitals and dispensaries, and
to the receiver, is ‘taamasik’ for the Gita. and Karnataka. Tamil Nadu, in fact, had its extensive relief projects, added to
It is much lower in status than the selfless its own text – Thirukkural believed to be Hinduism a dogma of social service and
gift given with humility, considered as written in the early part of the first mil- a successful programme based on that
‘saatvik’. The poor are to be regarded in lennium. Like the Gita, Thirukkural laid dogma” [Jones 1989: 216]. The values of
Hinduism as ‘Daridra Naraayana’ (those emphasis on compassion to all, helpful modern age since Renaissance in Europe
among whom god is present), who should nature, humanism, truthfulness, hospital- – humanism, equality, equal regard for
be served with respect and love. ity and so on. It deplored caste distinctions. women and women’s emancipation,

1846 Economic and Political Weekly May 19, 2007

uplift of the hitherto deprived, equality 1993: 194]. Nevertheless, shastras had 12th century jurist, Vijnaaneshwara, main-
before law, secular education, liberty influence as law books even up to the tained that if a husband abandons a vir-
and human rights – received unanimous British rule. tuous wife, or wilfully misappropriates her
acceptance and support of reformers and Despite commitment to the caste system property, she could move a court of
leaders of modern Hinduism. Interestingly, and patriarchy, the shastras were not to- law to get her grievances redressed (ibid:
this meant no rejection of Hinduism, but tally devoid of social concern and sense 215-16). AS grants wife’s right to even
only rediscovery of its human values. But of fairness and justice. Actually, they were refuse sexual intercourse with her hus-
how much of it actually was, or at least supposed to ensure them. For example, band, if she already has borne him sons or
was tried to be, put in to practice? How both MS and AS emphasise good gover- wants to lead a pious life (3.2.45). The wife
far did they succeed? This takes us to the nance, promoting the welfare of people. also had a right to abandon her husband,
next section. The former warns the king to guard against if his character is bad, or is away from her
officers exploiting or harassing people, for a long time, or threatens her life, or
III and asks him to confiscate their property is impotent (3.2.48). Women were allowed
Social Concern of Hinduism and even banish those who illegally take the right to remarry under certain condi-
in Practice money and property of people (I. 111 and tions, including continued absence during
112). Naarada Smriti enjoins upon kings particularly fertile periods, or neglect of
Social concern as evidenced in practice not to discriminate between believers (in her and children’s maintenance (3.4.24,25).
can be assessed at three levels (a) as re- Vedas) and those who do not believe, but Remarriage of widowed women was per-
flected in codification in law books; (b) as be fair to all in providing protection.10 mitted, even encouraged during the Vedic
reflected in the day-to-day behaviour of Similarly, MS says that king shall not leave period. There was no practice of ‘sati’ or
people; and (c) as reflected in institutions.8 the guilty unpunished, be it his friend, ‘suttee’ during the Vedic and Upanishadic
The Hindu society and polity were, by relative or priest. AS lays down the guiding era. In Ramayana, king Dasharatha’s three
and large, supposedly governed by texts principle for kings – “In the happiness of wives did not become satis, but
called shastras, especially Manusmriti (MS) people lies the king’s own happiness, in Mahabharata does mention such cases.
and Kautilya’s Arthashastra (AS).9 They their welfare his welfare; he should follow Altekar also observes that the practice
were intended to serve as law books, but what promotes peoples’ welfare, and not degenerated in the areas where it was
as guidelines, not ironclad rules. On the just what pleases him” (I 19.34). AS en- prevalent, since women were subtly en-
whole, shastras tried to impart authenticity visages a (pre-modern) welfare state couraged to commit sati with the motive
to the oppressive caste system and subor- where public services and infrastructure of cornering their ‘streedhana’.
dination of women, irrespective of what are provided by the king; and the rights The position of shudras and untouch-
the Vedas, Upanishads and the Gita said of women, consumers, borrowers, wage ables was much worse than that of women
on these issues. Upper caste dominance earners, patients and even prisoners, are in the matter of rights. Shastras gave them
and patriarchal values proved to be too ensured and unfairness avoided. While no right to education, particularly the study
strong for even these holy scriptures, and business and industry were encouraged, of the Vedas, and discriminated against
probably created most of the divergence earning wealth had to be subject to dharma them in awarding punishment for the same
between doctrinal humanism and what was and unfair dealings banned. offence.11 Similarly, the offence of killing
in fact practised. The shastras merely Though MS is generally condemned as a brahmin was regarded as more serious
reflected it. However, shastras themselves anti-women, an observation therein be- than that of killing a shudra. There was
conceded that wherever there was a con- came famous as quite favourable to women: no equality before law in several respects.
flict between them and the scriptures, the “where women are respected, gods are The craze for hierarchy went to such a
latter prevailed. Moreover, shastras were pleased; where they are not, no sacred rites length that MS said that, if a low caste
many and there was no unanimity among will yield rewards; where female relations person sat on the same seat with a high
them. Stringent and at times inhuman pun- live in grief, the family wholly perishes; caste person, buttocks of the former were
ishment in one shastra did not tally with but where they are happy the family always to be branded or gashed! (VIII 281). Yet,
lighter punishment for the same offence would prosper” (MS III 57 and 58). A employers of shudras had duties towards
in another shastra. This meant not only person, casting baseless aspersion on a them, ensuring that they are adequately
greater discretion on the part of authorities woman, was to be fined heavily (VIII 225). fed, clothed and sheltered, looking after
or courts, but also that no single shastra According to both AS and MS, destitute them in emergencies like illness and death
could be followed literally in exclusion. women were to be given special attention and contingencies like marriage in their
It also meant that provisions in shastras by the king and were to be helped with family, and to see that their hard work is
were no reliable pointers to actual practice. raw material for handicrafts or given other properly rewarded (X 124). In cases of theft,
Customs mattered more than the shastras. help. Such of those women who were the king had to restore the lost property to
Even customs were flouted on numerous disabled from going out, had to be provided all losers including shudras (MS VIII 40).
occasions. For example, in spite of pro- with help at their doorstep. The wife has However, shudra slaves had no property
visions against it, social mobility was not an absolute right of maintenance against right. Though there was a ban in MS social
uncommon [Nadkarni 2006: 84-86]. the husband. “The husband could not mobility, MS itself allowed shudras to
Though asceticism was denied to shudras, proceed on a journey without making proper engage in handicrafts as independent
“there is ample historical evidence to show provision for her maintenance and house- business and calling, in case they were
that shudras and low caste people in general hold expenditure. If he married a second unable to find service with upper castes
did become ascetics and their ascetic status time, the first wife has to be properly such that they could avoid privation and
was recognised by civil authority” [Olivelle provided for” [Altekar 1999: 215]. The hunger (X 99).

Economic and Political Weekly May 19, 2007 1847

 Irrespective of the shastras being the way, quite within the framework of Hin- He himself kept the struggle firmly on a
sole cause for social evils in India or not, duism itself [Nadkarni 2006:102-03]. The secular footing, since he needed to
in the wake of criticism of social evils in Christian theology of liberation as applied involve all those interested, including the
the Hindu society spearheaded by Raja to Latin America came into prominence communists. In a sense, he contributed to
Rammohun Roy, Swami Vivekanand, during the 1960s. It may surprise us that aborting what would perhaps have devel-
Mahatma Gandhi and others, the impor- an attempt was made towards a Hindu oped as a Hindu Theology of Liberation.
tance of shastras drastically declined and theology of liberation in 1910s and again But the idea emerged again; several Hindu
modern legislation took place. The British in 1930s. Swami Vidyanand took the lead monks, as for example, Swami Agnivesh,
established equality of all before law as in mobilising peasants in Bihar to resist have interpreted the Hindu ideal of moksha
a basic principle of governance. Not only their exploitation by landlords in the 1910s as liberation from exploitation, poverty
was sati banned, many other reform mea- and 1920s. Subsequently, Swami Sahaja- and deprivation, and not in its traditional
sures found their way into legislation both nand Saraswati took up the cause of peas- metaphysical sense. Gandhiji challenged
in British India and the princely states. ants and agrarian labour during the 1930s a whole empire and launched the people’s
After independence, Hindus willingly and 1940s. He was foremost in starting the struggle for India’s freedom, on the basis
preferred to go in for a modern legislation Bihar province Kisan Sabha, and later, of the twin principles of truth and non-
in the form of the Hindu Law and a new All-India Kisan Sabha in 1936 along with violence, which he asserted constituted the
Constitution for India instead of adhering NG Ranga. He saw no contradiction be- core of Hinduism. Almost single handed,
to the shastras. Untouchability and dis- tween his being a monk and also a peasant Sant Gadgebaba (1876-1956), coming from
crimination based on caste were made leader to secure justice for the poor peas- a poor social background, fought social
illegal and women’s status improved. ants. When landlords asked him how he, evils like dowry, drinking, casteism and
Women were given the right to property as a ‘sannyasi’, could get involved in such illiteracy among the poor, moving from
including immovable property along with mundane issues as peasant problems, he village to village in Maharashtra. He also
right to inherit, right to divorce and ali- quoted a Sanskrit verse to the effect that started several ‘dharmashaalaas’ particu-
mony, and right to franchise. Taking dowry it is the selfish that seek their own indi- larly for the deprived castes.
is now a criminal offence, and a recently vidual liberation to the neglect of others Social concerns shown by Hindus did
passed legislation curbs domestic violence but that he could not do, and had to identify not take long to be transformed into in-
against women. The so-called Hindu Law himself with the lives and interests of the stitutional efforts. Individual charity and
has hardly anything to do with Hindu poor [Das 1982: 84]. He also gave a efforts at social reforms, howsoever sincere,
shastras, and owes inspiration to modern theoretical base to his approach by assert- could not produce an impact until like-
values of justice and fairness. ing that “there is no contradiction between minded individuals came together in a
Many Hindu leaders right since Raja the moral stance (dharma) of the Gita and collective effort, where the effort could be
Rammohun Roy found Hindu society to that of the Marxists” in his Gita-Hridaya, synergetic and also sustainable. That is
be in urgent need of social reform, apart a Marixst reading of the Gita published in how right from the 19th century, reform
from the need of overcoming economic 1948 in Hindi [Agrawal 2006: 29]. How- movements as well as social work got
backwardness and poverty. Swami ever, the Swami did not launch his struggles organised under the banner of the Brahmo
Vivekanand, when he visited Kerala, called under the banner of Hinduism or the Gita. Samaj, Prarthana Samaj, Arya Samaj,
the Hindu society there “a madhouse of
casteism”. Even if the common masses
were found wanting in social concern, V.V. GIRI NATIONAL LABOUR INSTITUTE, NOIDA
Hindu leaders had it in ample measure. It
was because of Raja Rammohun Roy’s Course on Qualitative Methods in Labour Research
energetic campaigning against suttee, that (July 2-9, 2007)
the British government under William V.V. Giri National Labour Institute, NOIDA invites applications from young teachers and
Bentinck took courage to ban the outra- researchers from Universities/Colleges/Research Institutions and professionals in government
geous practice, which the powerful Mughal organizations who intend to pursue their interest in labour research and policy for participating
emperors could not do earlier. The story in the Course on Qualitative Methods in Labour Research, during July 2-9, 2007.
of social reform movements is too well- The objectives of this course are to (a) understand the various concepts and theories
related to labour; (b) understand the emerging issues in employment and labour in the
recorded and known to detain us here. context of globalization; (c) understand the theoretical perspectives of qualitative research;
Panikkar has insightfully remarked, (d) understand and apply various qualitative methods and techniques. The course content
“India’s independence and emergence into includes: theoretical perspectives on labour; emerging nature and characteristics of labour
the modern world would hardly have been markets; application and analysis of qualitative research methods; and computer applications
possible without the slow but radical for doing labour research. Each of the selected participants would be required to make
adjustments that had taken place within a brief presentation of a proposal/research paper, related to their current theme of research
interest, during the training period. There is no course fee and the selected candidates
the fold of Hinduism for a period of over will be provided with to-and-fro sleeper class fare and free boarding and lodging in the
100 years” (1953: 319). Institute’s campus. Application along with the bio-data and a brief statement of the
Several Hindu religious leaders took up applicant’s research interests in labour studies may be sent to Dr. Ruma Ghosh, Associate
the cause of the poor, not just by way of Fellow, V.V. Giri National Labour Institute, NOIDA-201 301 (0120-2411533, 2411535,
charity, but by mobilising them to end heir 2411538, Fax No. 0120-2411536, 2411474, 2411571; E-mail: [email protected]).
Applications must be accompanied by a no objection certificate/recommendation of the
exploitation. Shri Narayan Guru (1854-
employer/research supervisor.
1928) in Kerala lifted a whole untouchable
Last date for nominations: June 15, 2007
caste – ezhavas, into the mainstream in this

1848 Economic and Political Weekly May 19, 2007

Ramakrishna Math and Ramakrishna is only inadequately filled by Hindu monks 13 Arya Samaj, Mata Amritanandamayi and a
Mission, and many others. The trend has and voluntary social workers. They are few others have launched ‘gurukuls’ for training
not abated but has gained momentum as much fewer in number relative to need. of Hindu priests, taking into account the
deficiencies pointed out here. They admit
more institutions like the Brahmakumaris, Religious institutions depend mainly on
students from all castes. The Mata’s
ISKCON, and the Art of Living are also part-time or seasonal voluntary workers or organisation trains women priests also. The
in the field and doing wonderful work not on retired persons to run their social ser- brahman mathas are yet to see the light of the
only for Hindus, but also others. Apart vices. This cannot go far. They would also day in this respect.
from social service, these organisations need full time dedicated and professional
and their workers strive to elevate the workers to make a sustained impact and References
moral and spiritual level of people, dis- to widen their reach. Social work as a
Agrawal, Purushottam (2006): ‘Decoding the
suading them from drugs, alcohol and professional course is now offered by most
Ethics of Shrimadbhagavadgita’, The Book
smoking, and making them derive greater universities, graduates from which can be Review, January-February, p 29.
happiness and joy from simply being better recruited for the purpose. Altekar, A S (1999): The Position of Women in
human beings at peace with others as also Taking a more serious humanist path on Hindu Civilisation, Motilal Banarasidass,
with their own selves. Traditional maths these lines and making it the core of Delhi.
and temples started giving more and more expression of Hinduism will bring greater Buhler, G (1886): The Laws of Manu; Translated
attention to social service, to such an extent glory to the religion than wasting energy with Extracts from Seven Commentaries. OUP,
that practically every math is now engaged in and resources on elaborate ceremonies or (Reprinted Motilal Banarasidass 2001).
Das, Arvind N (1982): ‘Peasants and Peasant
social service. The famed temple at Tirupati on narrow agenda that spreads hatred. Organisations: The Kisan Sabha in Bihar’ in
was in the field of social service right since Indeed, this applies to all religions. After Arvind N Das (ed) Agrarian Movements in
the 16th century by developing irrigation all, the true test of religiosity is in our India: Studies in 20th Century Bihar. Frank
works in a drought-prone region [Rao becoming better human beings. EPW Cass, London, pp 48-87.
2004:81]. The temple has, in the modern Jayaram, N (2004): ‘Identity: A Semantic
age, branched out in the field of education Email: [email protected] Exploration in India’s Society and Culture’ in
(from primary to university) and health Nadia Tazi (ed), Key Words – Identity, Vistaar
Publication, New Delhi.
care. The modern age gurus like Sri Sathya Notes Jois, Rama (1997): Dharma – The Global Ethic,
Saibaba, Mata Amritanandamayi, Sri Sri Bharatiya Vidya Bhavan, Mumbai.
[Thanks are due to an anonymous referee of EPW
Ravishankar and others are known now for Jones, Kenneth (1989): ‘Socio-Religious Reform
for suggestions and comments. I had also the
their social service in many countries of benefit of receiving comments at three places Movements in British India’, The New
the world in almost all continents through where earlier versions were presented: Fire Flies Cambridge History of India III – 1, Cambridge
their vast institutional network, catering to Ashram, Bangalore; Nutan Vidyalaya Centenary University Press, Cambridge.
the spiritual as well as mundane needs of Celebration, Gulbarga; and ISEC, Bangalore. In Kane, P V (1977): History of Dharmashastra
addition to the participants in the three seminars, (Ancient and Medieval Religious and Civil
Hindus and non-Hindus alike, and spread-
I am particularly thankful to Siddhartha and Law), Bhandarkar Oriental Research Institute,
ing the message of peace and love.12 New Poona.
N Jayaram, V M Rao and D Rajasekhar for their
caste associations also sprang up to take Kapp, K W (1963): Hindu Culture, Economic
valuable suggestions; to my son Anirudh Nadkarni,
care of the social, economic and spiritual and to R Manjula for help in website search, and Development and Economic Planning in India,
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In spite of a huge proliferation of social claimers apply.] Nadkarni, M V (2006): Hinduism: A Gandhian
service institutions among Hindus, the task Perspective, Ane Books India, New Delhi.
1 The original is: uru naastanve tana/uru Nehru, Jawaharlal (1981): Discovery of India,
remains challenging. Atrocities on dalits, kshayaaya naaskridhi/uru no yaandhi jeevase. Jawaharlal Nehru Memorial Fund, Oxford
dowry-related deaths of women, poverty 2 The original is: Taaditaah peeditaah ye syuhu University Press, New Delhi, (first published
and illiteracy among Hindus in India are taan mama iti abhyudeerayet /sa sadhu iti 1946).
significant problems. Many children have mantavyah tatra drashtavya Ishwarah//. Olivelle, Patrick (1993): The Asrama System –
no homes let alone schooling. Lack of 3 The translation is by Charlottee Vaudeville The History and Hermeneutics of a Religious
(1987: 39-40).
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Institution, OUP, Oxford.
and civic sense on the part of even the Panikkar, K M (1953): Asia and Western
Part II, pp 934-35.
educated middle class are other serious Dominance, Allen and Unwin, London.
5 For more details on the course, spread and
Rangarajan, L N (1992): Kautilya – Arthashastra,
problems that bring down the prestige of significance of Bhakti movements, see
Penguin, New Delhi.
India. How do we meet this challenge? Nadkarni (2006), Chapter 5.
6 See Nadkarni 2006, pp 123-29. Rao, M S A (2004): ‘Religion and Economic
The level of education and training of Development’ in Rowena Robinson (ed),
7 Cf His Address at the Parliament of Religions,
Hindu priests in traditional maths and Sociology of Religion in India, Sage,
Chicago, September 20, 1893, reproduced in
‘pathashalas’ hardly equips them with the Collected Works of Swami Vivekananda, New Delhi.
knowledge of human values enshrined in Vol I: 20. Srinivas, M N (2003): ‘An Obituary on Caste as
our scriptures; they do not even know the 8 N Jayaram suggested this analytical scheme. a System’, Economic and Political Weekly,
meaning of many mantras they mechani- 9 For Arthashastra, Rangarajan (1992) edition 38(5), February 1, pp 455-59.
Vaudeville, Charlottee (1987): ‘”Sant-Mat”:
cally chant.13 Hindu priests are thus hardly is used here; For Manusmriti, Buhler’s
translation is used (1886). Santism as the Universal Path to Sanctity’ in
comparable with Christian priests in offe- Karina Schomer and W H McLeod (eds), The
10 As quoted by Jois 1997: 47.
ring any leadership and raising the moral 11 Cf Kane, op cit, Vol IV, pp 80-81. Sants: Studies in Devotional Tradition of India,
and spiritual level of devotees. Sensitivity 12 Almost all these institutions have their websites Motilal Banarasidass, New Delhi , pp 21-40.
to social issues that cry for attention hardly about their social service work. Due to space Weber, Max (1958): The Religion of India, The
comes on their agenda. The vast vacuum constraint, these details are not given here. Free Press, New York.

Economic and Political Weekly May 19, 2007 1849