Dharmo Ka Milan

This document is a preface to the Gujarati translation of Sir Sarvepalli Radhakrishnan's "Meeting of Religions," written by Sukhlal Sanghavi. The book is a collection of lectures and writings by Radhakrishnan, exploring various religious topics with historical and comparative methods.

Sanghavi highlights three key characteristics of Radhakrishnan's work:

1. Engaging Style: He discusses complex subjects in a captivating manner without unnecessary elaboration, making them accessible.
2. Enrichment through Testimony: Radhakrishnan supports his arguments with relevant quotations from other prominent thinkers, enriching his discourse.
3. Rationality and Equanimity: His arguments are characterized by logical prowess and a balanced, impartial perspective.

Sanghavi then contextualizes Radhakrishnan within a lineage of influential Indian thinkers who have contributed to religious discourse. He briefly describes the unique approaches of other notable figures:

• Aurobindo Ghosh: Illuminates profound spiritual truths through esoteric tantric practices and language, accessible to a select few.
• Rabindranath Tagore: Presents religious principles with poetic grace and linguistic richness, creating works that are both simple and profound, like the Upanishads and the Gita. While widely accessible, their depth makes them truly understood by fewer.
• Mahatma Gandhi: His pronouncements, though profound, are expressed with the clarity of a saint or ascetic, making them understandable to all, offering nourishment like milk for both the wise and the simple.
• Dr. Bhagavan Das: His religious contemplations are like honey collected by a bee from diverse flowers, sweet and nourishing but not as easily digestible as milk.
• Dr. Radhakrishnan: His discourses are likened to a skillfully arranged garland of diverse flowers from many gardens, captivating the eye and immersing the listener in the subject through their fragrance and beauty.

Sanghavi defines true religion (Parmarthik Dharma) as the pursuit of truth, rational equanimity, and the practical conduct of life based on these principles. Rituals, ceremonies, and forms of worship are only valid insofar as they are intrinsically linked to this core spiritual essence. True religion is an inner, unseen experience of the individual, while practical religion is observable and communicated to others. Without this connection to the ultimate spiritual truth, even ancient and revered religions risk being mere imitations of religion.

He describes the cyclical nature of religious expression, where spiritual currents emerge from individuals, refreshing the social landscape. However, incomplete spiritual nourishment leads to the proliferation of "germs" (negative influences). Subsequent spiritual streams emerge to purify and revitalize the social sphere. This process is not confined to one nation or race but is a shared heritage of humanity.

Sanghavi notes that while religion can inspire great good, it also creates grounds for fear and superstition driven by ignorance and desire. No religious sect is entirely free from these pitfalls. This can stifle religion's fundamental power to unite disparate elements, dissolve the boundaries between the material and the spiritual, and establish harmony in human life. This, he asserts, is the essence of the history of religious rise and fall.

He criticizes the tendency of religious institutions and their custodians (priests/pandas) to not only glorify their own traditions but also to belittle others. This often involves mixing religion with other elements and claiming external positive influences as their own, while attributing internal flaws to outside contamination. This leads to a distorted religious life where sects prioritize their own "sanctity" and "purity" while ignoring the valuable aspects of other traditions.

Sanghavi proposes historical and comparative study of religion as a solution to these issues. This approach, he argues, helps to broaden religious understanding beyond a single sect, revealing the strengths and weaknesses of all traditions. It also dispels the misguided notion that antiquity automatically equates to superiority or purity.

He identifies public colleges and universities as ideal institutions for this broad and impartial study, as they offer a neutral ground for learning, unlike religious institutions that often focus exclusively on their own doctrines. While acknowledging the accessibility of travel, Sanghavi emphasizes that a singular, sectarian approach to religious education is no longer sustainable in the modern era, which calls for a universal and inclusive approach.

He praises Radhakrishnan for his mastery in this field, noting that his profound knowledge of various religions, coupled with his intellectual prowess, makes his comparative analysis so impactful. Sanghavi uses examples from the book, such as the discussion on Nivritti (renunciation) versus Pravritti (activity), the distinction between Eastern and Western religious outlooks, and the nuanced understanding of liberation (moksha) as an internal development rather than an external gift. He also highlights Radhakrishnan's critique of the Christian concept of vicarious suffering and his affirmation of self-effort in attaining spiritual goals.

Sanghavi further commends Radhakrishnan's ability to reconcile seemingly opposing views, such as the use of idols versus abstract meditation for divine realization. He recounts a personal experience where a logical argument by Yashovijayji helped him overcome his aversion to idols, and he sees Radhakrishnan employing a similar strategy to bridge these divides. Radhakrishnan posits that while the divine is beyond words and mind, symbols (whether physical or mental) are essential aids for imperfect beings on the spiritual path.

Radhakrishnan's approach, akin to Gandhi's, emphasizes equanimity, tolerance, compassion, and kindness. He encourages Hindus to embrace the Islamic principles of God's fatherhood and human brotherhood and suggests that Christians adopt the values of service and order found in their faith. He critically examines problematic practices within Hinduism while advocating for the adoption of positive aspects of other religions. His discerning eye is evident when he points out the hypocrisy of those who preach non-violence yet promote animal sacrifices, or those who engage in futile debates.

The concept of "Religion and Nationality" is presented as a crucial contemporary issue. Radhakrishnan cautions religious groups against succumbing to false national pride, citing how Christianity has compromised its principles by prioritizing national loyalty and how Islam in Pakistan is similarly at risk. He warns that this trend can dilute religious influence, rendering religious leaders powerless to prevent conflict.

Gandhi's approach is presented as one that integrates religion into politics, advocating for a universal religion of love, service, and sacrifice. Gandhi fights for the nation but does not subordinate religion to it; rather, he uses religious principles to guide the nation towards righteousness. He emphasizes that while India, unlike some other nations, did not historically engage in aggressive expansion, its religion fostered a passivity towards aggression and injustice, which Gandhi sought to rectify.

Sanghavi concludes by stating that the book's title, "Dharmo ka Milan" (The Meeting of Religions), is fitting as its essays and lectures focus on this theme. The ultimate goal, he suggests, is a "Great Synthesis" (Maha Samanvaya). He reiterates that while proselytization is undesirable, there is a natural human desire to deepen and expand one's own religious tradition. This creates a perceived conflict, but it is through this very tension that the "Great Synthesis" occurs. No religion is perfect, nor is any completely flawed. With awareness and broad-mindedness, each religion can draw beautiful elements from others, leading to their elevation. Radhakrishnan's liberal and impartial comparative studies satisfy this spiritual hunger, guiding followers to achieve their highest potential while remaining within their own traditions.