It is spread that Vedas are the private domain of the Brahmins and the Vedas are not to be shared with the other communities. Vedas And Brahmins created? Even among Brahmins there are many who think that the Vedas are not to be shared with the other communities. It is not the preserve of one community.
Reaction, Revolution and Dharma Renaissance: It has more effect in molding life than nationalism or a common language. The overtly political aspects of the ongoing Hindu renaissance that has been haphazardly developing for the last approximately years, along with its repeated failure to secure its self-stated aim of instantiating Rama-rajya Dharmic rule on the political scene, are crucial topics that very few Hindu intellectuals have addressed in an ideologically cogent and politically mature manner.
Some of the few intellectual leaders who have, in fact, addressed this issue in a truly systematic and well-formulated ideological way include Dr. As we will see, the primary stumbling block that has relegated the greater Hindutva movement to near irrelevancy in the dual realms of both ideological development and engaged political action has been: By the time the British and other European powers began the incremental process of colonial domination in India and the rest of South Asia inmuch of the Hindu community in north India specifically had already experienced hundreds of years of genocidal religious cleansing at the hands of the Mughals and other Islamic invaders before them.
If the British had not assumed the administration of India when they did, Hinduism would most likely not exist today, and all of present day India would be an Islamic state.
All followers of Dharma must be eternally grateful to the British for this inadvertent rescue of the non-Islamic elements of Indian culture. During the more liberal atmosphere of the British Raj periodhistory witnessed the beginning stages of a budding, if often very confused, and ultimately self-abnegating, Hindu renaissance with the emergence of such neo-Hindu movements as the Arya Samaj, Ramakrishna Mission and Hindu Mahasabha, as well as such Hindu leaders as Swami VivekanandaBhaktivinode ThakuraBal Gangadhar TilakArumuga NavalarGedong Bagus OkaSister Nivedita Annie Besant and many others.
The culmination of this new movement, which was decidedly devoted to a Hindu identity politics, has resulted in the overwhelmingly dominant role of the Rashtriya Swayamsevak Sangh founded Sanatanadharmas breakdown of society into four classes varnas and its greater Sangh Pariwar family of front organizations over the realm of Hindu politics in India for the last 85 years.
The overtly political manifestation of the Sangh Pariwar movement was eventually manifest in the later Jana Sangh political party.
The party operated under this name from It was founded by Dr. Shyama Prasad Mookerjeewho was subsequently murdered by the Congress Party regime in Sincethe party has been known by the name Bharatiya Janata Party.
Before I discuss the nature of that trajectory in any significant depth, first I need to lay out the three general morphologies that most political formulations have historically taken. There are three general forms of political activity observable in the modern political realm: Utopian designates a primarily futuristic-oriented politics that tends to be very unrealistic and fantasy-fueled.
In many cases utopian-based ideologies tend to be eschatologically-driven and millennial in outlook, with the never-achieved or achievable promise of a perfect paradise on earth that can only be delivered by the particular political movement making the given promise.
Such disastrously failed movements as Marxism, Leninism, Maoism, Anarchism and the political Left in general are Utopian in nature. Reactionaries are especially known for timidity, intellectual incuriosity, lack of vision, as well as narrow parochialism and immaturely expressed xenophobia.
Republicans, Tories, and the conservative Right in general fall under this general heading. Utopian and Reactionary represent the two furthest opposing extremes of the political spectrum. Revolutionary, on the other hand, describes a political stance that is proactive and constructive in nature, rather than merely utopian or reactionary.
Revolutionaries seek to alter society, not merely peripherally and incrementally, but foundationally and swiftly. In brief, a Revolutionary movement must have the following features: A It is predicated upon a grand, but rationally achievable, vision. B It is led by a professional vanguard of elite leaders dedicated to achieving the vision, b.
C It has a clearly and systematically formulated ideology that encompasses the totality of political concern, including a comprehensive and defensible internal ideological structure, the minutia of economics, a philosophy of governance, social relations, geopolitical formulations, etc.
E Most importantly of all: As we look at the last or so years of modern Hinduism, we see that Hindu forms of political expression have progressed roughly and sequentially, though certainly with significant overlaps, through the above three stages of Utopian, Reactionary, and Revolutionary.
The concerns of such Hindu Utopians included such unrealistic liberal Western notions as radical egalitarianism, universalism, evolutionary and historico-progressive world-views, temporal-centrism,  and such emotionally-driven eschatological visions as the future establishment of a pan-ecumenical world political order — what today would be more accurately termed the New World Order.
Such intellectually puerile sentiments, however, did not and could not lead to the type of strong Vedic restoration movement necessary to revive Dharma globally. Such a Vedic restoration is necessarily radically traditionalist in nature, and is thoroughly opposed to all the key corrosive elements that have rendered modernity non-viable.
The German intellectual Edgar Julius Jung presciently describes a similar vision of such a restoration in the following way. In the place of equality there will be inherent standards, in the place of social consciousness a just integration into the hierarchical society, in the place of mechanical election an organic elite, in the place of bureaucratic leveling the inner responsibility of genuine self-government, in the place of mass prosperity the rights of a proud people.
By the time the British had saved Vedic culture from extinction, a radically traditional Sanatana Dharma, in its unapologetic, pristine, and consciously Vedic-centric form, needed desperately to be reconstructed by her intellectuals and spiritual leaders. Unfortunately, a serious process of tradition-oriented reconstruction was not seriously attempted at that time.
Instead of seeing the dire problems with Hinduism that were present by the 18th and 19th centuries as something that needed to be addressed and cured from within the confines of Sanatana Dharma, the neo-Hindus instead turned to external, non-Vedic, sources for their guiding inspiration.
What Sanatana Dharma needed — and still needs! A A reclamation of Vedic-based, traditional Sanatana Dharma, with a highly orthodox, Vedic-centric understanding of the unitive and integral Vedic culture that had sustained Sanatana Dharma for years.The various jatis are traditionally arranged in hierarchical order and fit into one of the four basic Varnas.
The caste system, although illegal in India, still continues to dictate power and authority over social relationships and social control in Hindu countries. In the ancient Indian texts such as Smritis, vedas, upanishads, puranas, etc., these four "varnas" or classes or pillars of the society are: the priests / Acharya (Brahmins), the rulers and military, the merchants and agriculturists, and the Assistants.
The Smritis, having interpreted the Vedic mentions of the varnas as prescriptive, clearly sanction the division of the society into the four varnas, and also mention various sub-divisions within these varnas, which would later emerge as the present birth-based caste system.
The Vedic people categorized people's roles in society into four categories - the four "varnas". The four categories were the labor class (Shudra), merchant class (Vaishya), warrior class (Kshatriya) and the priestly class (Brahmin). Unfortunately, the Indian people gave up the real religious system--sanatana-dharma, or varnasrama-dharma--and accepted a hodgepodge thing called "Hinduism." Therefore there is trouble.
Vedic religion means varnasrama-dharma, the division of society into four social classes and four spiritual orders of life. Division of Hindu society into four varnas on the basis of birth.
Out of these only the first three, namely, Brahmins, Kshatriya and Vaishya, who are collectively known as dwija (twice-born) are entitled to upanayan and the study of the Vedas.