Acharya Tulsi
"To be called a revolutionary gives as much pleasure as contact with a flower, but to be a revolutionary is really to put on a crown of thorns." Such is the opinion of some thoughtful persons. As a matter of fact, the pilgrimage of revolution is never so simple. Revolution can take place anywhere. And the revolution in the field of religion is as important as any social or political revolution. Some people are taken aback at the very mention of the word ‘revolution’ in the context of religion. But there is nothing very surprising about it. Revolution only means a big, all—pervasive change in the ideological or traditional set-up. The need for a revolution is felt when some fundamental truth is perverted.
Religion is the highest truth. it is in itself pure and purifies the life of the community. When, however, because of the perversions introduced into religion by the so—called religious to purify stands impaired, there is a spontaneous demand for a religious revolution.
The need for a religious revolution grew when self-interest dominated society and exploitation and violence took place in the name of religion. Religion is the consciousness of universal good, not of selfishness. To encourage undesirable trends under religion is to cheat religion as well as oneself.
“To appease the craving of a smoker by giving him cigarettes be said to be an act of religion; it is merely to encourage vice. Under no circumstances can the gratification of an addiction be called a religious deed. There is the beggar seeking food and drink. "Give me bread," says he, "God will prosper you." But the temptation for earning merit by doing a good deed takes a man along the path of sin. By giving food to a hungry man, one may encourage the idea of the brotherhood of man, but to encourage beggary by giving food to a malingerer and feel proud of having performed a pious act, betrays a blunted mind.
Some people visit temples, go to religious teachers, hear discourses, engage themselves in all kinds of rituals and think they are leading a religious life, whereas their daily conduct puts a question mark on their religiousness. These people indulge in fraud, exploitation, and other acts of destruction. They practise untouchability, take bribes, buy and sell votes, encourage all kinds of social evils. And they do God knows what else. And yet they think that a visit to the temple, or lighting candles at the altar, or a formal prostration at the feet of their guru, not only absolves them of all their crimes, but also adds to their merit in the eyes of God. Could there be greater self-deception?
The new slogan for a religious revolution implies the following five resolves:
- To identify religion with enlightened public consciousness by freeing it from the bondage of superstitions.
- To free religion from the clutches of dead convention and give it a practical from.
- To rise above the temptations of the other world, and make religion help in purifying life here and now.
- To present religion as an infallible cure for all the ills of the age.
- To end all disputes in the name of religion through mutual dialogue and thus to create an atmosphere of goodwill towards all religions.
It is possible to end all perversions and distortions in the field of religion through the five-point programme outlined above, so as to establish religion in its pristine glory. Only then will the campaign for a religious revolution be really meaningful, for no revolution can be ushered in any field merely on the basis of slogans.
