About the Book
The book delves into "The Science of Religion" or "Sanatana Vaidika Dharma," aiming to elucidate its fundamental principles. It explores the nature and components of Sanatana Vaidika Dharma, including its ideals, Western perceptions of religion, sources of conflict, and potential for reconciliation. The text delves into the philosophical and philological nuances of terms like "Veda" and "pharma" and examines the main features and elements of Vaidika Dharma, such as the Jnana, Bhakti, and Karma kandas. Chapters are devoted to each of these aspects: Jnana-kanda, focusing on the rationalism of religion; Bhakti-kanda, discussing the mysticism and ethics; and Karma-kanda, addressing the practical aspects related to sociology, economics, and politics. The book proposes a comprehensive approach to Vaidika Dharma, emphasizing its scientific and philosophical underpinnings and its relevance to various aspects of human life.
About the Author
Bhagwan Das (1869-1958) was an influential Indian Theosophist and public figure. He served in the Central Legislative Assembly during British rule, advocating against rioting as a form of protest. An ally of the Hindustani Culture Society, he risked reprisals for his activism. Das co-founded the Central Hindu College and Kashi Vidya Peeth, contributing to Hindi language and Sanskrit scholarship. Honored with the Bharat Ratna in 1955, his legacy includes numerous publications and institutions named after him.
Foreword
For that same reason for which the Oversoul of the Human Race has brought together the modern West and the ancient East, is it desirable to clothe for the time being the ancient mind in the garb of a modern language. Some disapprove of 'modernism' in religion, but others say that it is Nature s own way to preserve the continuity of the essential Spirit by perpetually redressing it in the fresh garments of infant morn from the decayed vestures of aged yestereven.
Living organisms, it is said, lose vital reproductive power and freshness after a series of fissiparous or endogamous generations; but recover it by conjugation or cross-fertilisation. Even so do the thoughts, the ideals, the ways, of human communities require exogamous alliances with new forms of expression for a new lease of richer life. And honest exchange of commodities, spiritual as well as material, is profitable to both the parties concerned. Hence these efforts unfortunately too liable, be-because of the incompetence of the instrument-to reinterpret old ideas in new terms.
