Acharya Tulsi
The society, the nation and religion have each their own ethics. It is in accordance with that ethics that their respective traditions develop. Those who run society on the basis of social morality are known as social reformers; those who run the country on political considerations are called politicians; and those who wish to establish religious values in the country through the ethics of religion, are known as religious leaders or preceptors.
The three kinds of moralities have each their own independent existence, their distinctive sphere and system of working. It would not -be desirable for one more discipline to interfere with another in a different field. No religious teacher can take the place of a social or political leader. Any attempt on his part to do so is bound to fail. He would never succeed in becoming a social or political leader, but might render himself incapable of leading the people along the right path any more. In that case, he is liable to lose his own identity as a religious teacher.
Looked at from a different angle in the above context, it seems evident that the field of religion is very comprehensive, since religion is the one essential requirement for all—the individual, the family, the society and the nation. The social and political leaders, too, may seek guidance from religious preceptors to broaden their vision. When the political leaders,abandoning their ethical principles, go astray and become despotic, it is the haulms of religion that keeps them under control.
It is the duty of a religious teacher to counter evil and establish in society the character—building values. Evil—whetherit originates from the individual, society or the nation—must be eradicated. Even in ancient times, the kings and rulers went to the religious teachers for guidance. And the religious teachers offered them guidance, while keeping themselves within their limits. This sometimes resulted in the avoidance of great harm. Many a time, the very proximity of self—abnegating ascetics saves one from natural and supernatural dangers. In reality, it is only an incidental advantage. Fundamentally, the blessings of the religious teachers are available only in a spiritual perspective.
When the political leaders come into contact with the religious teachers, the spiritual efforts and experiences of the latter prove beneficial to the former. Similarly, certain experiences of the political leaders may prove beneficial to the religious teachers. We had very good relations with Pandit JawaharLal Nehru in whose thoughts we found a great deal of maturity. At that time we were faced with a certain situation, and we sought his counsel, and his advice proved to be extremely useful. So, an exchange of thoughts between the political, social and religious leaders can prove very effective in the furtherance of social and national interests. It is of course necessary that the religious teachers keep within their limits. They may infuse religion into politics, but never allow politics to dominate religion. This would be in the interest of all concerned.
