Social Reform

              REFORM is not an excellent thing in itself as many Europeanised intellects imagine; neither is it always safe and good to stand unmoved in the ancient paths as the orthodox obstinately believe. Reform is sometimes the first step to the abyss, but immobility is the most perfect way to stagnate and to putrefy. Neither is moderation always the wisest counsel: the mean is not always golden. It is often an euphemism for purblindness, for a tepid indifference or for a cowardly inefficiency. Men call themselves moderates, conservatives or extremists and manage their conduct and opinions in accordance with a formula. We like to think by systems and parties and forget that truth is the only standard. Systems are merely convenient cases for keeping arranged knowledge, parties a useful machinery for combined action, but we make of them an excuse for avoiding the trouble of thought.

One is astonished at the position of the orthodox. They labour to deify everything that exists. Hindu society has certain arrangements and habits which are merely customary. There is no proof that they existed in ancient times nor any reason why they should last into the future. It has other arrangements and habits for which textual authority can be quoted, but it is oftener the text of the modern Smritikaras than of Parasara and Manu. Our authority for them goes back to the last five hundred years. I do not understand the logic which argues that because a thing has lasted for five hundred years it must be perpetuated through the aeons. Neither antiquity nor modernity can be the test of truth or the test of usefulness. All the Rishis do not belong to the past; the Avatars still come; revelation still continues.

Some claim that we must at any rate adhere to Manu and the Puranas, whether because they are sacred or because they are national. Well, but, if they are sacred, you must keep to the whole and not cherish isolated texts while disregarding the body of your authority. You cannot pick and choose; you cannot

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say, "This is sacred and I will keep to it, that is less sacred and I will leave it alone." When you so treat your sacred authority, you are proving that to you it has no sacredness. You are juggling with truth; for you are pretending to consult Manu when you are really consulting your own opinions, preferences or interests. To recreate Manu entire in modern society is to ask Ganges to flow back to the Himalayas. Manu is no doubt national, but so is the animal sacrifice and the burnt offering. Because a thing is national of the past, it need not follow that it must be national of the future. It is stupid not to recognise altered conditions.

We have similar apologies for the unintelligent preservation of mere customs; but various as are the lines of defence, I do not know any that is imperiously conclusive. Custom is śistācāra, decorum, that which all well-bred and respectable people observe. But so were the customs of the far past that have been discontinued and, if now revived, would be severely discountenanced and, in many cases, penalised; so too are the customs of the future that are now being resisted or discouraged, — even, I am prepared to believe, the future no less than the past prepares for us new modes of living which in the present would not escape the censure of the law. It is the ācāra that makes the śista, not the śista who makes the ācāra. The ācāra is made by the rebel, the innovator, the man who is regarded in his own time as eccentric, disreputable or immoral, as was Sri Krishna by Bhurishrava because he upset the old ways and the old standards. Custom may be better defended as ancestral and therefore cherishable. But if our ancestors had persistently held that view, our so cherished customs would never have come into being. Or, more rationally custom must be preserved because its long utility in the past argues a sovereign virtue for the preservation of society. But to all things there is a date and a limit. All long continued customs have been sovereignly useful in their time, even totemism and polyandry. We must not ignore the usefulness of the past, but we seek in preference a present and a future utility.

Custom and Law may then be altered. For each age its Shastra. But we cannot argue straight off that it must be altered, or even if alteration is necessary, that it must be altered in a given direction. One is repelled by the ignorant enthusiasm of social

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reformers. Their minds are usually a strange jumble of ill-digested European notions. Very few of them know anything about Europe, and even those who have visited it know it badly. But they will not allow things or ideas contrary to European notions to be anything but superstitious, barbarous, harmful and benighted, they will not suffer what is praised and practised in Europe to be anything but rational and enlightened. They are more appreciative than Occidentals themselves of the strength, knowledge and enjoyment of Europe; they are blinder than the blindest and most self-sufficient Anglo-Saxon to its weakness, ignorance and misery. They are charmed by the fair front Europe presents to herself and the world; they are unwilling to discern any disease in the entrails, any foulness in the rear. For the Europeans are as careful to conceal their social as their physical bodies and shrink with more horror from nakedness and indecorum than from the reality of evil. If they see the latter in themselves, they avert their eyes, crying, "It is nothing or it is little; we are healthy, we are perfect, we are immortal." But the face and hands cannot always be covered, and we see blotches.

The social reformer repeats certain stock arguments like shibboleths. For these antiquities he is a fanatic or a crusader. Usually he does not act up to his ideas, but in all sincerity he loves them and fights for them. He pursues his nostrums as panaceas; it would be infidelity to question or examine their efficacy. His European doctors have told him that early marriage injures the physique of a nation, and that to him is the gospel. It is not convenient to remember that physical deterioration is a modern phenomenon in India and that our grandparents were strong, vigorous and beautiful. He hastens to abolish the already disappearing nautch-girl, but it does not seem to concern him that the prostitute multiplies. Possibly some may think it a gain that the European form of the malady is replacing the Indian! He tends towards shattering our cooperative system of society and does not see that Europe is striding Titanically towards Socialism.

Orthodox and reformer alike lose themselves in details; but it is principles that determine details. Almost every point that the social reformers raise could be settled one way or the other

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without effecting the permanent good of society. It is pitiful to see men labouring the point of marriage between subcastes and triumphing over an isolated instance. Whether the spirit as well as the body of caste should remain, is the modern question. Let Hindus remember that caste as it stands is merely jāt, the trade guild sanctified but no longer working, it is not the eternal religion, it is not Chaturvarnya. I do not care whether widows marry or remain single; but it is of infinite importance to consider how women shall be legally and socially related to man, as his inferior, equal or superior; for even the relation of superiority is no more impossible in the future than it was in the far-distant past. And the most important question of all is whether society shall be competitive or cooperative, individualistic or communistic. That we should talk so little about these things and be stormy over insignificant details, shows painfully the impoverishment of the average Indian intellect. If these greater things are decided, as they must be, the smaller will arrange themselves.

There are standards that are universal and there are standards that are particular. At the present moment all societies are in need of reform, the Parsi, Mahomedan and Christian not a whit less than the Hindu which alone seems to feel the need of radical reformation. In the changes of the future the Hindu society must take the lead towards the establishment of a new universal standard. Yet being Hindu we must seek it through that which is particular to ourselves. We have one standard that is at once universal and particular, the eternal religion, which is the basis, permanent and always inherent in India, of the shifting, mutable and multiform thing we call Hinduism. Sticking fast where you are like a limpet is not the Dharma, neither is leaping without looking the Dharma. The eternal religion is to realise God in our inner life and our outer existence, in society not less than in the individual. Esa dharmah sanātanah. God is not antiquity nor novelty: He is not the Manava Dharmashastra, nor Vidyaranya, nor Raghunandan; neither is He an European. God who is essentially Sachchidananda, is in manifestation Satyam, Shakti, Prema, — Truth, Strength and Love. Whatever is consistent with the truth and principle of things, whatever increases love among men, whatever makes for the

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strength of the individual, the nation and the race, is divine, it is the law of Vaivaswata Manu, it is the sanātana dharma and the Hindu Shastra. Only, God is the triple harmony, He is not one-sided. Our love must not make us weak, blind or unwise; our strength must not make us hard and furious; our principle must not make us fanatical or sentimental. Let us think calmly, patiently, impartially; let us love wholly and intensely but wisely;  let us act with strength, nobility and force. If even then we make mistakes, yet God makes none. We decide and act; He determines the fruit, and whatever He determines is good.

He is already determining it. Men have long been troubling themselves about social reform and blameless orthodoxy, and  orthodoxy has crumbled without social reform being effected. But all the time God has been going about India getting His work done in spite of the talking. Unknown to men the social revolution prepares itself, and it is not in the direction they think.

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