Concept of Hindu society   

Mohan Bhagwat, the RSS head, has called for unity among Hindus, saying there should be no discrimination in the community or in its name. Speaking at the Sanatan Culture Festival held in Vrindavan, Mathura, on Saturday, he also said that the world might view divisions within the Hindu community by caste, creed, sect, and language, but they are all one. “There should be no discrimination of any kind... We consider the society in which we live as one; we believe the entire Hindu society is one, yet the world sees many divisions within it, such as language, caste, sect, and community,” he said. Hinduism as a religion, unlike Islam, Christianity, Buddhism, or Jainism, does not have a particular date of establishment and is thus described as “sanatan”—eternal, ageless, and everlasting. In this context, it is relevant to consider what some great thinkers and philosophers said of Hinduism and Hindu society. Swami Vivekananda had described Hindu society’s ideal state as a spiritually enlightened, egalitarian one, free from casteism, superstition, and gender inequality, rooted in the universal spiritual truths of Vedanta but expressed practically through compassion, education for all (especially the downtrodden), and service, transforming society by applying core spiritual principles to daily life. Swami Vivekananda believed that the core of Hinduism was universal spirituality (Vedanta) and that it was being ruined by bad social practices. He stressed the importance of individual realization and service (Karma Yoga) to help everyone. For Mahatma Gandhi, on the other hand, Hindu society was defined by core principles of truth, non-violence (Ahimsa), equality, and universal love, rejecting dogma for tolerance and inclusivity, envisioning an ideal society (Ram Rajya) free from caste distinctions, untouchability, and exploitation, rooted in self-realization and service to humanity. Gandhi saw Hinduism as a path to universal truth, emphasizing spiritual growth over ritual and striving for a just society where all beings are respected. Dr. Sarvepalli Radhakrishnan, on his part, viewed Hindu society as a vibrant, inclusive, and spiritual tradition rooted in Vedanta, emphasizing inner experience over dogma, religious tolerance, and a quest for ultimate reality, making it a universal philosophy of life, not just a creed, that seeks truth through diverse paths, integrating diverse thoughts and practices into a broader spiritual quest for human dignity and eternal reality. He championed a modernized Hinduism that embraced scientific thought and universal human values, distinct from rigid rituals, focusing on Dharma as a moral and spiritual journey. Many global and Western scholars, from figures like Thoreau and Emerson to modern scientists like Erwin Schrödinger, have acknowledged the profound philosophical nature of Hindu texts, especially the Upanishads, for their discussions of the nature of reality (Brahman) and the self (Atman). Philosophers frequently observe that Indian philosophy possesses a lengthy and uninterrupted history that has impacted numerous thinkers worldwide, including ancient Greek philosophers. Hindu philosophy itself was influenced by and in turn influenced other Indian philosophies like Buddhism and Jainism, creating a rich intellectual dialogue. Thoreau, in fact, deeply admired Hindu scriptures for their “pure intellectuality” and profound philosophy, considering them superior to Western religious texts in several aspects.