By S Paul
Establishing a ‘Hindu Study Centre’ at Dehradun University is a commendable and timely initiative, as highlighted in the news. With the resurgence of interest in our ancient Vedic culture—a tradition that has endured and thrived despite centuries of foreign invasions—it is crucial to re-examine how we identify ourselves. The term ‘Hindu’ is not rooted in our indigenous heritage; it was imposed upon us by western invaders, carrying connotations of subjugation and servitude. One must consider, for example, the infamous “Hindukush Parbat”—a name historically translated as “Hindu-Killer”. This mountain range bore witness to the suffering of countless slaves from the Indian subcontinent, many of whom perished during forced passages through its unforgiving terrain.
While our Vedic culture blossomed in the Sindhu River valley, our faith—the faith of avatars Sri Ram and Sri Krishna—finds its spiritual heart not in the Sindh, but along the sacred banks of the Ganga and Yamuna. The Persian-derived name ‘Hindu’ does not reflect the essence of our tradition; it is high time we reclaim our true identity as ‘Bhartiya’ and recognise our faith as ‘Sanatana Dharma’. This is not merely a religion, but a way of life founded on the search for knowledge, simplicity, and moral excellence, as envisioned by our Rishis and Munis through rigorous meditation and spiritual practice. The word Hindu ought to be completely eradicated from our constitution and daily use.
The Vedas present Sanatana Dharma as an eternal, universal code—embracing principles such as dharma (duty), karma (action and consequence), and atman (the soul). It is fundamentally inclusive, accommodating a spectrum of beliefs, including atheism and agnosticism. Thus, any spiritual study centre must champion Sanatana Dharma in its true, all-encompassing form, rather than focusing narrowly on the religion labelled ‘Hindu’.
Such an institute should cultivate an understanding of other world faiths as well, perhaps requiring advanced students to submit a thesis demonstrating comprehensive knowledge of at least one other faith. The goal must be to produce spiritually mature leaders—well-versed in the profound meditative practices of our sages—who can guide communities without political interference within their maths, Peeths, or Ashrams. Instead, a council of such learned Pundits, independent and akin to the judiciary, should be established to provide authoritative direction for religious life at both state and national levels.
In addition, these centres should be responsible for training and certifying clergy (Pujaris), opening the vocation to all who demonstrate a genuine aptitude for spiritual service, rather than restricting it to hereditary lines or specific families. Through these reforms, we can truly revive our Vedic way of life and share its wisdom with the world—not through military strength or economic might, but by offering the enduring power of our spiritual heritage.
Such a transformation would mark Bharat, as a beacon of spiritual leadership—a nation that leads not by force, but by the depth and universality of its philosophy.
