Sampradayo Ane Rashtriya Mahasabha

This text, "Sampradayo ane Rashtriya Mahasabha" (Sects and the National Congress) by Sukhlal Sanghavi, discusses the relationship between various religious sects in India and their evolving engagement with the Indian National Congress during the freedom struggle. The author explores why, historically, followers of different religious traditions were hesitant to participate in the Congress and how this perception changed over time, particularly with the rise of Mahatma Gandhi.

Here's a breakdown of the key points:

1. Historical Hesitation of Religious Sects:

• Jain Sadhus: Believed Congress was a worldly institution focused on politics and statecraft, incompatible with their renunciation and spiritual path. They felt it lacked adherence to their specific religious principles.
• Sanayasis (Monks following Upanishads and Gita): Saw the Congress as a chaotic, divisive entity, contrasting with the peace and non-duality of Advaita Brahman. They felt it was not a place for those who had renounced worldly life.
• Kathakars (Storytellers of Puranas and Mahabharata): Criticized Congress for its English-speaking intellectuals who only delivered speeches without concrete action. They questioned where the "Karma Yoga" of Krishna was evident in such a body.
• Muslims: Felt Congress did not follow the dictates of the Quran and was a mix of people with caste prejudices, alienating even close relatives.
• Arya Samajists: Did not see Congress promoting Vedic principles like the upliftment of untouchables or equal status for women.
• Christian Pastors: Questioned if Congress was opening a path to the "Kingdom of the Heavenly Father."

The common thread was that adherents felt the Congress's activities did not align with their specific religious doctrines and practices, making it "inaccessible" from their sectarian viewpoint.

2. The Shift with Gandhi and the Rise of New Ideals:

• Lala Lajpat Rai's Critique of Ahimsa: He argued that teaching ahimsa (non-violence) to youth was misguided, leading to weakness in the nation.
• Lokmanya Tilak's View on Politics: He suggested that adherence to truth in politics was limited, and Chanakya's policy (realpolitik) was more effective.
• The Jain Dilemma: Jains, with their strong belief in ahimsa and truth, faced a dilemma. On one hand, they could defend ahimsa against the accusation of weakness. On the other, they struggled with how to participate in a Congress that seemed to endorse violence and realpolitik, while their traditional mindset favored non-participation. The latter aligned with their old reluctance, providing a justification for staying out.
• Gandhi's Intervention: A "ascetic" from Gujarat (implicitly Gandhi) emerged as a strong defender of ahimsa. He countered Lajpat Rai's argument by stating that ahimsa contained immense strength, not weakness. He also addressed Tilak by acknowledging that while political history is filled with intrigue and untruth, history is not yet complete, and new chapters are yet to be written. Tilak, while not fully agreeing, recognized the sincerity and potential of this viewpoint.

3. Jains Embracing Ahimsa and Gandhi:

• Gandhi's defense of ahimsa resonated deeply with Jains. They felt he understood Mahavir's principle of ahimsa.
• This led to widespread joy within the Jain community, with even monks and acharyas praising Gandhi.
• However, this also sparked strong opposition from Vedic and Muslim religious circles. They felt Gandhi's absolute advocacy of ahimsa and truth was something a true Vedic or Brahmin follower would not do, suggesting he seemed more "Jain."

4. The Influence of Education and the New Generation:

• Education began to change the thinking of youth across all sects.
• The younger generation, even if not deeply versed in their scriptures, realized that their elders and religious leaders, while upholding certain principles, were not actively implementing them in practice or in broader national spheres like the Congress.
• They saw their religious traditions as restrictive rather than enabling practical application of their ideals. This led the educated youth of all sects to gravitate towards the National Congress, making it their field of action.

5. Conflict Between Old and New Mentality:

• A clash ensued between traditional sect leaders and the new generation.
• Muslim Youth: When told to prioritize Islam, they argued that the broader national arena allowed for a more expansive practice of brotherhood, which was fragmented by sectarian divisions within Islam itself.
• Hindu Youth: When told to work within the Hindu fold, they questioned why their religious principles (dharma, karma, scriptures) were not being revitalized, and why Hindu dharma was losing its luster despite the presence of many scholars and ascetics.
• Jain Youth: When asked why they weren't working within the Jain community, they challenged their elders: if the community was meant for such work, why weren't the elders themselves actively involved? They pointed out how sectarianism had created divisions and barriers, making it difficult to act even within their own community.

6. The Evolving National Congress and its Appeal:

• As the Congress's goals and programs became clearer and more inclusive, the new generation's understanding became more robust.
• Christian Youth: Saw Congress as the best platform to embody Christ's message of love by helping the poor and suffering.
• Arya Samaj Youth: Believed Congress was implementing Swami Dayananda's programs on a larger scale and with a broader vision.
• Muslim Youth: Saw the principle of brotherhood from their Prophet manifest in the Congress.
• Hindu Youth: Found the strength of "Karma Yoga" from Krishna in the Congress.
• Jain Youth: Saw the practical and theoretical utility of Mahavir's ahimsa and anekantavada (multi-sidedness) within the Congress's activities.

The author argues that the National Congress, in its very approach, has practically embodied ahimsa and anekantavada more effectively than many sectarian institutions. While the outward symbols of religious worship might be absent, the underlying principles are at play.

7. Critique of Sectarian Practices and the "Third Class" of Youth:

• The text criticizes the superficiality of some sectarian practices, like wearing rough khadi without genuine ahimsa or performing elaborate rituals without real spiritual engagement. These are seen as life-less actions focused on maintaining livelihood.
• First Class (Rigid Sectarians): Refuse to engage with anything not explicitly linked to their sect.
• Second Class (Apparent Liberals): While outwardly appearing broader, they lack true courage and actively discourage their followers from engaging with national activities. They prefer engaging in distant international conferences rather than contributing to actual change at home.
• Third Class (True Liberals): This class is distinct. They are not bound by rigid sect rules or fear. Their actions stem from duty and clear vision. They don't chase mere slogans or wait for others. They are unbound by caste, sect, or ritual. Their primary goal is selfless, all-beneficial welfare work, regardless of whether it's labeled "religious." This class, nurtured by various traditions including Jainism, finds its ultimate fulfillment in the National Congress.

Conclusion:

The author concludes that the National Congress provides the most suitable platform for enacting true liberal values and welfare work. He urges all sects to overcome their narrow perspectives and engage with the Congress, seeing it as a vital avenue for the survival and progress of their own traditions. He emphasizes that the Congress is not merely a political organization but a space where the principles of ahimsa and anekantavada can be practically realized. The real observance of religious festivals like Paryushan is seen as shedding delusions and embracing this broader understanding. The author's core message is a call for fearless, independent thought and action, which he believes will ultimately lead individuals to find the life-force of their respective traditions within the National Congress.