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The Reform of hinduism for the revitalization of Dharma & the necessary reinterpretation of certain aspects of the shastra
About the thoughs of Professor S.Juggessur D. Sc.
The strength of the Indian society has to be achieved through the analysis, revisionism, but also by the understanding to cancel the demands that modern society makes over the customs, ways of thinking and being of ancestors who built a society, with its shortcomings and injustices, can not be accepted in a modern society that seeks social justice as the highest good.
In advanced countries on justice and social welfare, the equality of men before the law, access to the general rights and opportunities for advancement is a great achievement that can not be rejected by the ancient tradition but also current, Vedism/ Hinduism. The world of non-hindu hinduist as the world of hindu-hinduist who were born or raised outside India are waiting for this response to continue proudly calling themselves “hindu” which is almost always synonymous with “hinduist” and not have to start seriously or covertly in move away the tradition of their parents, grandparents, ancestors to have a place with a future in the modern world.
Hindus are watching the continuous passage of people from other countries and races that decide to make their dreamed incursion into India isearching for the religiosity that give them peace in their daily lives in their countries and ways of life established. Hindus see these pilgrims of soul, seeking masters to be taught about atman contemplation, become students of Vedic theology brahmacharis in ashrams, devote their lives to a way of life dedicated to illuminating buddhiprapti as sannyasis and so the gaura-babas crocodiles roam and settle in the holiest places in India with a faith and dedication that sometimes arouses admiration, sometimes the amazement of the hindu-hinduist born in India.
The hindu-hinduist living outside India, are already accustomed to their religion is spread as new-age spirituality or religiosity omnipresent in the cities of the countries in which they live, as many of these gaura-babas (holy white, a way of referring to the western hinduist) are master driving temples, yoga ashrams and schools.
The controversy is in the bosom of indian society and between the PIO, hindus who live outside India, whether to choose between western social models identified with the progress or the own eastern (the Indian) representing evolution, should be canceled through a contest of political, economic, intellectual and religious that leads to the conclusion Teillard Chardeniana that the progress and evolution are the margins of the road to the only possible way of humanity: the spiritualization of social justice as the great visionary French pointed, Andre Malraux, which stated that the twenty-first century would have to be spiritual or would not exist either as a century for humans.
In my opinion, there should be no doubt for us, the hinduist, that we should review our position in the future that lies ahead. With this idea we must develop an universal approach not only for India, but that’s sure, it has to come from India as a state and country of peoples, races and languages as the heart it is, pushing the blood of life and ideals not only for the Vedic Dharma but to the world. Good discernment is necessary to avoid the mistakes of the past and to consolidate in the future the strengths of the tradition that always are current and that’s where the nature of Nityam and Anantam, timeless and eternal Dharma and therefore for our religion Hinduist / Vedic.
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