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Introduction > Page1
Hindu Dharma contains a wealth of thought on social issues and a long tradition of social sciences. These begin with an extensive ancient literature of Dharma Shastras and Dharma Sutras, of which the well-known Manu Smriti is not the only one (or the last word for that matter). Even epics like the Mahabharata have many passages on the social order. Many modern Indian gurus, like Sri Aurobindo, have written on social issues. Of course, the role of Mahatma Gandhi in this respect is well known. Many modern Indian spiritual movements aim at social upliftment, like the recent Swadhyaya movement of Pandurang Shastri Athavale. In fact, the term Dharma in Hindu parlance first refers to the social dharma.
According to Hindu Dharma, Self-knowledge and the yogic approaches to achieve it are eternal and remain largely the same, differing in externalities of name, form and approach from age to age. However, the social dharma is less fixed and subject more to variations of time, place and culture. Therefore, Hindu Dharma (unlike, for example, Islam and its Sharia law code) does not have a single social dharma or social law for all time or for all cultures. It recognizes the need of different societies to define their social and political orders and is open to any number of possible social systems. The main issue for Hindu Dharma is that a social order encourages spiritual development and grants religious freedom and freedom of inquiry in all areas of life.
Strangely, these traditional social sciences are not well known to Hindus, much less to those who write about Hinduism. Few people understand that Hinduism projects both a spiritual and social order aimed at spiritual freedom and Self-realization. Hindu social thought is not the rigid authoritarian social order that people usually consider Hinduism to project through the caste system. It is also very different from Islamic or Christian views of the world divided between the believers and the non-believers. Hindu thought does not divide the world on the basis of religion into those who are saved and those who are not.
Author - David Frawley
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