It is a matter of great satisfaction to me to be able to introduce the book Hindu Thought: A Foundation of Moral Living, which perhaps is a timeless source of wisdom, originated from the realisations of Vedic Rishis and illustrating the ancient tradition of Bharat. Hindu Thought would be a fitting title for this book. For it covers a philosophy of extraordinary principles, ideas and practices of Hindutva which are not just so sacred but have shaped the life of Bharat for centuries.
Of one fact, the importance of which will be ascertained in the pages of this book is an offering of a refreshing voyage into the timeless tradition that invites the readers to explore the fundamental principles of Hindutva. While fully recognising the importance of the highest diversity and the incredible tradition of Bharat, one should admit that there is a greater need for the moral foundation. Amid the cacophony of competing voices, Hindutva certainly has proved marvellously stimulating to the intellect because of its ethical inquiry, spiritual contemplation, and practical wisdom into a coherent framework for living. An original and spiritual art that recognises the interconnectedness of all life and unlike many other notions, Hindutva is not bound by a rigid creed; instead, it is a pursuit of truth, adaptable to the evolution of human understanding. So speculating, so thinking that Hindutva has remained open to the prospect of newscriptures, incarnations, and institutions, reflecting its dynamic nature. While the core principles of Hindutva may not espouse the materialistic beliefs, yet, without a doubt, it is fully inclusive, even absorbing philosophies like Sankhya, which focus solely on cosmic principles without invoking Ishwara or worship. This adaptability ensures Hindutva's vitality, as it continually rejuvenates itself in times of stagnation, blooming with fresh insights and expressions of spirituality. For it has been a perennial practice that the Hindus are renowned for their love of philosophical inquiry and intellectual discourse, yet this penchant for argumentation is balanced by another aspect of their character; by the instinct and moral practices brought the Hindus close with nature. And as for the values of harmony, acceptance, family relationships, social interactions, and professional conduct, the core principles of Hindutva encourage individuals to cultivate a spirit of unity and cooperation, fostering peace and social responsibility, ensuring that welfare of all living sentients in a manner that benefits the universe as a whole.
The book, in my opinion, is not merely an academic exercise or a historical survey. In fact, the broad statements and overview of the foundations of Hindutva, substantiated by citing references from the prasthanatraya, i.e. the Vedas, the Upanishads and the Bhagavad Gita, make the book a living invitation to engage with the deepest questions that confront us as individuals and as a society. Through exploring the foundational principles of Hindu thought, readers must be encouraged to reflect deeply on the nature of virtue, the pursuit of truth, and the cultivation of inner harmony.
As we journey through the pages of this book, we are encountered with the most original and fundamental principles of Hindu thought. In true sense, when the western model of moral relativism threatens to erode the very foundations of our collective well-being, the insights contained in the chapters offer a timely reminder of the enduring relevance of timeless wisdom.
Numerous scholarly endeavours have been undertaken time and again to articulate a comprehensive and plausible explanation of the word 'Hindu. These meticulous efforts have drawn upon a plethora of sources, including canonical texts, such as the Śruti and Smrti, to illuminate the multifaceted dimensions of the word 'Hindu. In almost all the illustrations, whether proposed by scholars and philosophers from Bharat or the Western world, there is an attempt to provide definitive explanations regarding the identity of the word 'Hindu' and to demarcate its semantic, cultural and ontological boundaries.
The first of these achieves a strikingly effective outcome, often reaching marvellous results. What is significant in this context is that the word 'Hindu' has its roots in the ancient civilisation of the region nourished by the Sindhu (Indus) river system, which extended across the North-West Frontier Province and the Punjab areas. Therefore, the word 'Hindu' coined by twelfth-century invaders/foreigners defines the beliefs and practices of the people who dwell on the side of the Sindhu opposite to that of the Hindu or Bharatiya civilisation.
One might well trace the sources of various forms of the word 'Hindu' that were in use in Persian and Bharatiya languages well before the nineteenth century, challenging the core idea of the constructionist viewpoint. But it is more worthwhile to note that 'Hindu' has held both cultural and ethno-geographical meanings for an extended period and these meanings often overlap. Hindu is indeed a unique way of life that does not have a single prophetic figure, a specific divine entity, or a rigid set of doctrines. Instead, it embraces a philosophy of being open to various ideas, evolving over time. It has a remarkable ability to incorporate elements from different belief systems. The essence of Hindu lies in its capacity to reflect the diverse character of its adherents, a heterogeneous populace united by their openness to diverse spiritual concepts and practices, making it a dynamic and adaptable cultural tradition with a history spanning over millennia. Amid this keen analysis and interpretation, let's begin our exploration by examining the Supreme Court of India's influential definition of 'Hindu: This legal perspective offers a significant anchor point in the broader discussion.
Vedas (1182)
Upanishads (493)
Puranas (624)
Ramayana (741)
Mahabharata (354)
Dharmasastras (165)
Goddess (496)
Bhakti (242)
Saints (1503)
Gods (1290)
Shiva (370)
Journal (187)
Fiction (60)
Vedanta (362)
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