Again if he said that he is a Hindu because he believes in the caste system his answer cannot be accepted as satisfactory. It is quite true that no Hindu is interested in what his neighbour believes, but he is very much interested in knowing whether he can eat with him or take water from his hands. In other words it means that the caste system is an essential feature of Hinduism and a man who does not belong to a recognized Hindu caste cannot be a Hindu. While all this is true it must not be forgotten that observance of caste is not enough. Many Musalmans and many Christians observe caste if not in the matter of inter-dining certainly in the matter of inter-marriage. But they cannot be called Hindus on that account. Both elements must be present. He must be a Hindu and he must also observe caste. This brings us back to the old question who is a Hindu? It leaves us where we are.
Is it not a question for every Hindu to consider why in the matter of his own religion his position is so embarrassing and so puzzling? Why is he not able to answer so simple a question which every Parsi, every Christian, and every Muslim can answer? Is it not time that he should ask himself what are the causes that has brought about this religious chaos?
RIDDLE NO.2
THE ORIGIN OF THE VEDAS – THE BRAHMINIC EXPLANATION OR AN EXERCISE IN THE ART OF CIRCUMLOCUTION
There is hardly any Hindu who does not regard the Vedas as the most sacred Book of his religion. And yet ask any Hindu what is the origin of the Vedas and it would be difficult to find one who can give a clear and a definite answer to the simple question. Of course, if Vedas are sanatan. But this is no answer to the question. For first of all what does the word sanatan means?
The best explanation of the word sanatan is to be found in the commentary by Kalluka Bhatt on Chapter 1 shlokas 22-23 of the Manu Smriti. This is what Kulluka Bhatta defines the word sanatan
“The word sanatana he says, eternally pre-existing. The doctrine of the superhuman origin of the Vedas is maintained by Manu. The same Vedas with (existed) in the previous mundane era (Kalpa) were preserved in the memory of the omniscient Brahma, who was one with the supreme spirit. It was those same Vedas that, in the beginning of he present Kalpa, he drew forth from Agni, Vayu and Surya; and this dogma, which is founded upon the Veda, is not to be questioned, for the Veda says, the Rig Veda comes from Agni, the Yajur Veda from Vayu, and the Sama Veda from Surya.”
To understand the explanation by Kulluka Bhatt it is necessary to explain what Kalpa means.
A Kalpa is a reckoning of time adopted by the Vedic Brahmins. The Brahminic reckoning of time divides time into (1) Varsha, (2) Yuga, (3) Mahayuga, (4) Manvantara and (5) Kalpa.
Varsha is easy enough to understand. It corresponds to the term year. What exactly the period of time covered by the term Yuga coves there is no unanimity.
A Mahayuga is a period covered by a group of four yugas: (1) Krita Yuga, (2) Treta Yuga, (3) Dwapar Yuga and (4) Kali Yuga. The four Yugas follow one another in a cycle, when the period of the first Yuga is spent it is followed by the second and so on in the order given. When the cycle is complete one Mahayuga is completed and a new Mahayuga opens. Every Mahayuga begins with the Krita Yuga and ends with Kali Yuga.
There is no uncertainty as to the time relation of a Mahayuga and a Kalpa. 71 Mahayugas make one Kalpa. There is however some uncertainty as to the time relation between Mahayuga and Manvantara. A Manvantara is equal to 71 Mahayugas “and something more”. What exact period of time that “something more” means, the Brahmins have not been able to state categorically. Consequently the time relation between Manvantara and Kalpa is uncertain.
But this does not matter very much for our present purposes. For the present it is enough to confine our attention to Kalpa.
