Review: Why I am a Hindu
My rating: 4 of 5 stars
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Shashi Tharoor is an erudite statesman, which puts him (at least intellectually) apart from two thirds of his peers, whose only qualifications for being a politician is nepotism and politicking. Indeed, I remember a while ago, how there was a clamor to set a minimum academic qualifications for individuals who sought to run for a public office. After all, when other branches of government required extensive qualifications and credentials to hold office, why not that of a politician, who oftentimes is in a position of power directing all of those well qualified (or ill qualified ) bureaucrats.
An avid reader, as well as a prolific writer who has penned dozens of bestsellers, Tharoor has written at length and breadth about Indian History, Geopolitics and in cases historical fiction. So naturally, when I learned he had penned a book, with a brazen title ‘Why I am a Hindu’, in the current political climate, where Hinduism is viewed with as much acrimony as Catholicism is in, say, the US, I was intrigued.
For the past 10 years or so, precisely since the time the current NDA government first took power, anything associated with the religion was quickly pigeonholed into the Hindutva-right wing nationalist box. And being associated with the people who say shit like, ‘The Cow should replace the tiger as India’s National animal’, or ‘Hindu women should give birth to at least 3-4 children’ does not make one’s outlook in life positive.
So I wanted to read what gems Dr. Shashi Tharoor, Congress MP and a vocal critic of the Modi government, had to offer. In this book, in which he details Hinduism, Hindutva ideology as well as his thoughts and concerns about the current state of both in India, is divided into three parts, dealing with History & philosophy of Hinduism, advent and Ideology of Hindutva, and a cautionary tale in regards to both for the future.
Part 1: My Hinduism
To my surprise he didn’t immediately go for the jugular, which is the current nature of communal fueled vigilantism, mob violence and race politics. Instead of the first section of the book, a good chunk is spent extolling the virtues and philosophical tenets of the world’s oldest religion, as well as its history through the prehistoric, ancient, middle age, pre independent eras.
Sprinkled in with Tharoor’ s own outlook on Hinduism, him being a born and brought up follower of the way. Instead Tharoor presents the essence of the Hindu way of life, which goes beyond the constraining dogmas of current day Hindutva, a distinct entity. His outlook as well as approach to being a Hindu is something which I can empathize with. A robust, rational, science friendly and all inclusive ocean of knowledge, which over the millennia had encountered countless other religions and cultures, and ended up assimilating it into the greater whole. One with a ‘live and let live’ and ‘The truth is one, the sages call it by different name’ manner of easygoing philosophy.
Indeed, part I of the book, might as well be a truncated treatise on everything from the Vedas, Upanishads, Puranas, and the litany of other religious/spiritual/ philosophical texts which define Hinduism. As well as the teachings of leaders and reformers, such as Adi Shankaracharya, Ramanuja and as recent as Vivekananda, at the turn of the century.
Distilling down their teachings, and taking excerpts from relevant writings, Tharoor argues how Hinduism, from time immemorial, was as close to a Universal human religion, and leagues apart from its current politically charged interpretation. (On another note, I was grateful for having picked up at least a dozen new reference texts and works on the topic for future reading and understanding of Hinduism)
Part 2: Political Hinduism
For someone who is ideologically opposed to the right wing Hindutva centered ideology, Tharoor is well read regarding its inception, history and philosophy. Since the time it began to take share in early writings by the likes of C. Rajagopalachari (an unwitting participant) as well as others such as M. S. Golwalkar, the infamous ‘Veer’ Savarkar, and Deen Dayal Upadhyaya.
Tharoor paints a picture as to how a movement which took form to reclaim the strengths of the Hindu religion, in time transmogrified into a pernicious political entity, which was attempting to reduce the vast multitudes of philosophical thoughts of the Hindu way of life, into a compartmentalized, dogmatic self serving ecclesiarchy, not dissimilar to the Abrahamic and Islamic religions which their leaders claimed they were trying to fight.
Towards the end of this section, which might be the most colored and subject to the author’s bias, Tharoor goes full force expounding to what he feels is indicative to the regressive communal chauvinism which his political antithesis have come to represent. Be it the demonization of Islamic institutions, rulers and practices, or revered sainthood of Hindu rulers and patriots propping them up as Martyrs for their causes.
The narrow minded bigotry which has caused religious communal undertones to invade every facet of governance, such as law enforcements, courts of law, education, science and administration. The coup de grace of course are the bizarre yet brutal murders carried out in parts of the nations, on account of the so called cow vigilantism.
He argues that Hinduism, a religion which for over 4000 years had weathered the challenges presented by invasion, proselytization and dictatorial rule of foreign religious and colonial elements, in the 21st century faces its worst threat, ironically one whose genesis comes from within its own, this might, he fears, be the straw which breaks the camel’s back.
Part 3: Taking back Hinduism
Communal violence, Regressive politics, and a societal shift towards the dark ages. It would not do to close the book on such a bleak note. So, in the final chapters of the book, Tharoor leaves the reader with some thoughts for a better future.
A message of Unity in diversity, the tolerance & acceptance and push back against the Hindutva movement, by Hindus nationwide, subscribing to the same religion, while foregoing the politicizing of their way of life.
India is, he reminds us, a nation of pluralities. An exception to the rule in relation to the rest of the world. Take Islam for example; while most of South east Asian nations such as Indonesia & Malaysia, had lost their inherent cultures and completely turned over to Islam, India is an exception. Where the invading Islamic rulers like many before, chose to take roots in the lands, and over the course of centuries became indistinguishable from Indians.
Which was the case over and over, even during the turbulent times of conflict between the likes of the Delhi Sultanate, and the Mughals on one side, and the Marathas, Sikhs and the like on the other. Even during this time, wars were mostly about Imperialist ambitions, digressed from religious crusades. As evidenced by how prominent Hindu emperors, such as Shivaji of the Marathas had Muslim generals. The opposite was also true, with Mughal rulers employing Rajput Generals in their armies.
Like most other screwed up things in the world, the root of the current Hindu-Muslim conflict can once again be traced back to the British dropping the ball, or outright flipping the table. That however is something explained in detail in another of Tharoor' s books, ‘The Era of Darkness’/ ‘The Inglorious Empire’.
After removing the rust and cobwebs which have begun to corrupt it, Hinduism, Tharoor argues, is the perfect religion for the 21st century. One which is person & individualistic, one which doesn’t force its followers to ascribe to a single religious text or ‘one true god’, one which gives you the freedom to criticize its practices and the very nature of god, one which is all inclusive and robust and adaptable to the changing times.
In a final call to arms, he asks the readers to return to the roots and realize the Rig Vedic phrase ‘Vasudhaiva Kutumbakam’ (the world is one family), and Swami Vivekananda’s immortal words ‘ekam sat vipra bahudha vadanti’ (the divinity inherent in each individual).
Final thoughts:
In the brilliant first season of Aaron Sorkin’s ‘The Newsroom’ episode ‘Mock debate’, Maggie Jordan makes an arousing monolog on Republican candidate Michele Bachmann and Christianity. She argues being a Christian herself, the idea of someone co-opting her religion, and claiming to be the prophet of God, all to get some vote ballots is beyond insulting to her, her family and her congregation. ‘How dare she presume to speak for me, and my religion’ is the gist of the argument. Like much of Sorkin’s writing, it is thought provoking and educating.
I only bring this up, because halfway through the book, Tharoor makes a similar statement, in regards to the political Hindutva, the actual Hinduism, and where he stands as a Hindu in relation to them.
“I am a Hindu, and I am a nationalist, but I am not a Hindu nationalist. My nationalism is unquestioningly, all-embracingly, Indian. The Sangh does not speak for Hindus like me.”…he says, which I believe summarizes the pith of his entire argument, put succinctly.
Tharoorian Vocabulary:
Seeing as how this is the third Tharoor Book which I’ve completed, I’ve come to realize that the possession of a dictionary while reading is mandatory. Shashi Tharoor treads a fine line, of being the Born again Englishmen in all but ethnicity who seems more comfortable in the upper echelons of King’s English, but contrary someone who has roots in his native culture and willing to interact with his people in the ground. The latter is evident, as I, sharing the same language and culture with Tharoor, have observed through debates and interviews how the man is equally comfortable in the High queen’s accent, as he is in the anglicized regional vernacular. What could come across as pompous and obnoxious in another, merely adds to Tharoor’ s charm and erudition.
As such, I’ve as usual picked up some news words to add to my lexicon, which I’m sure I won’t find or use outside of an English textbook. Here are a few to the list:
Mien: a person's appearance or manner, especially as an indication of their character or mood.
Reify: make (something abstract) more concrete or real.
Abstruse: difficult to understand; obscure.
Declaim: utter or deliver words in a rhetorical or impassioned way, as if to an audience.
Inculcate: instill (an idea, attitude, or habit) by persistent instruction.
Exegesis: critical explanation or interpretation of a text, especially of scripture.
Aver: state or assert to be the case. "he averred that he was innocent of the allegations"
Adumbrate: represent in outline; Foreshadow (a future event)
Volk: a nation or people, in particular the Afrikaner people.
Lachrymose: tearful or given to weeping.
Disquisitions: a long or elaborate essay or discussion on a particular subject.
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