Towards a Fellowship of Faith

Shashi Tharoor (2018), Why I am a Hindu?, Aleph, pp. 297

Works of polemic beginning with ‘Why I am (not) something’ makes for interesting reading because of the focus on a single side of the debate and the force of  arguments. The first of these and arguably the most well-known is Bertrand Russell’s Why I am not a Christian, a speech delivered for the National Secular Society, London which was later published as a pamphlet. So, I was much intrigued when the latest book of Indian Parliamentarian Shashi Tharoor came out last year, considering his brand of secularist Hinduism is increasingly portrayed to be irrelevant in contemporary India.

Tharoor makes his central argument in three parts. In the first, he sketches his personal version of Hinduism with its eclectic mix of beliefs and cosmopolitan view of the world. On the one hand, Tharoor questions several Hindu cultural traditions such as caste system and superstitions that have entrenched inequality among the Hindus over the centuries. He then explains his personal need to be a Hindu, with its emphasis on self-realisation rather than collective advancement, its doctrinal openness and flexibility of practice.

Political Hinduism

In the second part, Tharoor focuses on political Hinduism, which has endangered his personal HInduism. By tracing the ideology of Hindutva or Hindu nationalism through the doctrines of its proponents, the author demonstrates how the liberal and pluralistic ethos of Hinduism as a way of life is incompatible with the cultural nationalist version.

In the third and the last part, the author presents his arguments on how to take Hinduism back to its liberal fold. He argues that reclaiming the intellectual heterodoxy of Hinduism is the key to this project. Hindus were essentially henotheists, i.e., people who worshiped their gods whilst not denying the existence of other gods. For example, Hindus did not have dogma, prescriptive texts or even the need to believe in god to be accepted under its umbrella. This is why Hinduism is sometimes described as a ‘federation of philosophies’ or ‘fellowship of faith’. Reclaiming that version of Hinduism is not only relevant for liberal Hindus but also for inter-religious peace in a country such as India with immense religious diversity. Reform movement within religion may be an important strategy to retrieve other ways of thinking, of which textual work like this, may be the first step.

This book is well researched and duly annotated, catering to lay readers as well as individuals who are familiar with the religion. What makes it a compelling read is Tharoor’s personal conviction of his arguments and his plea to bring back freedom of thought and belief that enables Hindus and non-Hindus to live in peace. A timely intervention in these troubled times!