# Hinduism and politics

The relationship between Hinduism and politics is a historically complex subject and a frequent source of disagreement throughout the history of Hinduism. Hindu nationalism has been collectively referred to as the expression of social and political thought, based on the native spiritual and cultural traditions of the Indian subcontinent.

## Quotes
### Quotes about Hindu politics

* There was not the idea of 'interest' in India as in Europe, i.e., each community was not fighting for its own interest; but there was the idea of Dharma, the function which the individual and the community has to fulfil in the larger national life. There were caste organizations not based upon a religio-social basis as we find nowadays; they were more or less guilds, groups organized for a communal life. There were also religious communities like the Buddhists, the Jains, etc. Each followed its own law'Swadharma'unhampered by the State. The State recognized the necessity of allowing such various forms of life to develop freely in order to give to the national spirit a richer expression.... Then over the two there was the central authority, whose function was not so much to legislate as to harmonize and see that everything was going on all right. It was generally administered by a Raja; in cases it was also an elected head of the clan, as in the instance of Gautama Buddha's father. Each ruled over either a small State or a group of small States or republics. The king was not a law-maker and he was not at the head to put his hand over all organizations and keep them down. If he interfered with them he was deposed because each of these organizations had its own laws which had been established for long ages.... The machinery of the State also was not so mechanical as in the West... it was plastic and elastic.... This organization we find in history perfected in the reign of Chandragupta and the Maurya dynasty. The period preceding this must have been a period of great political development in India. Every department of national life, we can see, was in the charge of a board or a committee with a minister at the head, and each board looked after what we now would call its own department and was left free from undue interference of the central authority. The change of kings left these boards untouched and unaffected in their work. An organization similar to that was found in every town and village and it was this organization that was taken up by the Mahomedans when they came to India. It is that which the English also have taken up. The idea of the King as the absolute monarch was never an Indian idea. It was brought from Central Asia by the Mahomedans.... The English in accepting this system have disfigured it considerably. They have found ways to put their hand on and grasp all the old organizations, using them merely as channels to establish more thoroughly the authority of the central power. They discouraged every free organization and every attempt at the manifestation of the free life of the community. Now attempts are being made to have the cooperative societies in villages, there is an effort at reviving the Panchayats. But these organizations cannot be revived once they have been crushed; and even if they revived they would not be the same.... If the old organization had lasted it would have been a successful rival of the modern form of government.... You need not come back to the old forms, but you can retain the spirit which might create its own new forms.... It has been a special feature of India that she has to contain in her life all the most diverse elements and assimilate them. This renders her problem most intricate.... The 'nation idea' India never had. By that I mean the political idea of the nation. It is a modern growth. But we had in India the cultural and spiritual idea of the nation...
** Sri Aurobindo, June 29, 1926, quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000).
* I do not regard business as something evil or tainted, any more than it is so regarded in ancient spiritual India.... All depends on the spirit in which a thing is done, the principles on which it is built and the use to which it is turned. I have done politics and the most violent kind of revolutionary politics, ghoram karma, and I have supported war and sent men to it, even though politics is not always or often a very clean occupation nor can war be called a spiritual line of action. But Krishna calls upon Arjuna to carry on war of the most terrible kind and by his example encourage men to do every kind of human work, sarvakarmani. Do you contend that Krishna was an unspiritual man and that his advice to Arjuna was mistaken or wrong in principle?... I do not regard the ascetic way of living as indispensable to spiritual perfection or as identical with it. There is the way of spiritual self-mastery and the way of spiritual self-giving and surrender to the Divine, abandoning ego and desire even in the midst of action or of any kind of work or all kinds of work demanded from us by the Divine.... The Indian scriptures and Indian tradition, in the Mahabharata and elsewhere, make room both for the spirituality of the renunciation of life and for the spiritual life of action. One cannot say that one only is the Indian tradition and that the acceptance of life and works of all kinds, sarvakarmani, is un-Indian, European or western and unspiritual.
** Sri Aurobindo, Mid-1940s(From a letter.), quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000).
* Politics is the work of the Kshatriya and it is the virtues of the Kshatriya we must develop if we are to be morally fit for freedom.
** Sri Aurobindo, Bande Mataram, 1907, quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000).
* “At most periods of her history India, though a cultural unit, has been torn by internecine war. In statecraft, her rulers were cunning and unscrupulous. Famine, flood and plague visited her from time to time, and killed millions of her people. Inequality of birth was given religious sanction, and the lot of the humble was generally hard. Yet our overall impression is that in no other part of the ancient world were the relations of man and man, and of man and the state, so fair and humane. In no other early civilisation were slaves so few in number, and in no other ancient lawbook are their rights so well protected as in the Arthasastra. No other ancient lawgiver proclaimed such noble ideals of fair play in battle as did Manu. In all her history of warfare Hindu India has few tales to tell of cities put to the sword or of the massacre of non-combatants…There was sporadic cruelty and oppression no doubt, but, in comparison with conditions in other early cultures, it was mild. To us the most striking feature of ancient Indian civilisation is its humanity.” (pp.8-9)].
** A.L.Basham in his “The Wonder That Was India” quoted in [This article is a major extract from the article "Sita Ram Goel, memories and ideas" by S. Talageri, written for the Sita Ram Goel Commemoration Volume, entitled "India's Only Communalist", edited by Koenraad Elst, published in 2005.
* Whenever a Muslim called upon the Muslim society, he never faced any resistance-he called in the name of one God ‘Allah-ho-Akbar’. On the other hand, when we (Hindus) call will call, ‘come on, Hindus’, who will respond? We, the Hindus, are divided in numerous small communities, many barriers-provincialism-who will respond overcoming all these obstacles? “We suffered from many dangers, but we could never be united. When Mohammed Ghouri brought the first blow from outside, the Hindus could not be united, even in the those days of imminent danger. When the Muslims started to demolish the temples one after another, and to break the idols of Gods and Goddesses, the Hindus fought and died in small units, but they could not be united. It has been provided that we were killed in different ages due to out discord. Weakness harbors sin. So, if the Muslims beat us and we, the Hindus, tolerate this without resistance-then, we will know that it is made possible only by our weakness. For the sake of ourselves and our neighbour Muslims also, we have to discard our weakness. We can appeal to our neighbour Muslims, `Please don't be cruel to us. No religion can be based on genocide' - but this kind of appeal is nothing, but the weeping of the weak person. When the low pressure is created in the air, storm comes spontaneously; nobody can stop it for sake for religion. Similarly, if weakness is cherished and be allowed to exist, torture comes automatically - nobody can stop it. Possibly, the Hindus and the Muslims can make a fake friendship to each other for a while, but that cannot last forever. As long as you don’t purify the soil, which grows only thorny shrubs you can not expect any fruit.
** R. Tagore. “Swamy Shraddananda’, written by Rabindranath in Magh, 1333 Bangabda; compiled in the book ‘Kalantar’.

## See also

* Integral humanism
* Ayodhya dispute
* Ram Janmabhoomi
* Ram Rath Yatra
* Hindu nationalism