was born in the family of the Karhâda Mahârashtra caste of Brâhmanas,
as my surname will indicate. My father carefully educated me in the tenets
of our religion, and, in addition, gave me every facility for acquiring an
English education. From the age of ten until I was
about fourteen, I was very much exercised in mind upon the
subject of religion and devoted myself with great ardour
to our orthodox
religious practices. Then my ritualistic observances were crowded
aside by my scholastic studies, but, until about nine months
ago, my religious thoughts and aspirations were entirely
this time, I had the inestimable good fortune to read Isis Unveiled; A Key to the Mysteries of Ancient and Modern Religion and Science, and
to join the Theosophical Society. It is no exaggeration to say that I have
been a really living man only these few months; for between life as it appears
to me now and life as I comprehended it before,
there is an unfathomable abyss. I feel that now for the first
time I have a glimpse of what man and life are—the nature and powers of the one, the possibilities, duties, and joys
of the other. Before, though ardently ritualistic, I was not really
enjoying happiness and peace of mind. I simply practised my religion
without understanding it. The world bore just as hard upon me as
upon others, and I could get no clear view of the future. The only
real thing to me seemed the day’s routine; at best the horizon before me extended only to the rounding
of a busy life with the burning of my body and the obsequial ceremonies
rendered to me by friends. My aspirations were only for more Zamindâries,
social position and the gratification of whims and appetites. But my later
reading and thinking have shown me that all these are but the vapours of a
dream and that he only is worthy of being called
man, who has made caprice his slave and the perfection of his
spiritual Self the grand object of his efforts. As I could
not enjoy these
convictions and my freedom of action within my caste, I am
No man of sincerity and moral courage can read Mr. G. C. Whitworth’s Profession of Faith, [A Personal Statement of Religious Belief is the actual title of the brochure — Editor] as reviewed in the April (1880) Theosophist, without feeling himself challenged to be worthy of the respect of one who professes such honourable sentiments. I, too, am called upon to make my statement of personal belief. It is due to my family and caste-fellows that they should know why I have deliberately abandoned my caste and other worldly considerations. If, henceforth, there is to be a chasm between them and myself, I owe it to myself to declare that this alienation is of my own choosing, and I am not cut off for bad conduct. I would be glad to take with me, if possible, into my new career, the affectionate good wishes of my kinsmen. But, if this cannot be done, I must bear their displeasure, as I may, for I am obeying a paramount conviction of duty.
In making this profession, let it be understood that I have taken this step, not because I am a Theosophist, but because in studying Theosophy I have learnt and heard of the ancient splendour and glory of my country - the highly esteemed land of Âryâvarta. Joining the Theosophical Society does not interfere with the social, political, or religious relations of any person. All have an equal right in the Society to hold their opinions. So far from persuading me to do what I have, Mme. Blavatsky and Col. Olcott have strongly urged me to wait until some future time, when I might have had ampler time to reflect. But the glimpse I have got into the former greatness of my country makes me feel sadly for her degeneration. I feel it, therefore, my bounden duty to devote all my humble powers to her restoration. Besides, histories of various nations furnish to us many examples of young persons having given up everything for the sake of their country and having ultimately succeeded in gaining their aims. Without patriots no country can rise. This feeling of patriotism by degrees grew so strong in me that it has now prepared my mind to stamp every personal consideration under my feet for the sake of my Motherland. In this, I am neither a revolutionist nor a politician, but simply an advocate of good morals and principles as practised in ancient times. The study of Theosophy has thrown a light over me in regard to my country, my religion, my duty. I have become a better Âryan than I ever was. I have similarly heard my Pârsî brothers say that they have been better Zoroastrians since they joined the Theosophical Society. I have also seen the Buddhists write often to the Society that the study of Theosophy has enabled them to appreciate their religion the more. And thus this study makes every man respect his religion the more. It furnishes to him a sight that can pierce through the dead letter and see clearly the spirit. He can read all his religious books between the lines. If we view all the religions in their popular sense, they appear strongly antagonistic to each other in various details. None agrees with the other. And yet the representatives of those Faiths say that the study of Theosophy explains to them all that has been said in their religion and makes them feel a greater respect for it. There must, therefore, be one common ground on which all the religious systems are built. And this ground, which lies at the bottom of all, is Truth. There can be but one absolute truth, but different persons have different perceptions of that truth. And this truth is morality. If we separate the dogmas that cling to the principles set forth in any religion, we shall find that morality is preached in every one of them. By religion I do not mean all the minor sects that prevail to an innumerable extent all over the world, but the principal ones from which have sprung up these different sects. It is, therefore, proper for every person to abide by the principles of morality. And, according to them, I consider it every man’s duty to do what he can to make the world the better and happier. This can proceed from a love for humanity. But how can a man love the whole of humanity if he has no love for his countrymen? Can he love the whole, who does not love a part? If I, therefore, wish to place my humble services at the disposal of the world, I must first begin by working for my country. And this I could not do by remaining in my caste. I found that, instead of love for his countrymen, the observance of caste distinction leads one to hate even his neighbour, because he happens to be of another caste. I could not bear this injustice. What fault is it of anyone that he is born in a particular caste? I respect a man for his qualities, and not for his birth. That is to say, that man is superior in my eyes, whose inner man has been developed or is in the state of development. This body, wealth, friends, relations, and all other worldly enjoyments that men hold near and dear to their hearts, are to pass away sooner or later. But the record of our actions is ever to remain to be handed down from generation to generation. Our actions must, therefore, be such as will make us worthy of our existence in this world, as long as we are here as well as after death. I could not do this by observing the customs of caste. It made me selfish and unmindful of the requirements of my fellow brothers. I weighed all these circumstances in my mind, and found that I believed in caste as religious necessity no more than in the palm tree yielding mangoes. I saw that, if it were not for this distinction, India would not have been so degraded, for this distinction engendered hatred among her sons. It made them hate and quarrel with one another. The peace of the land was disturbed. People could not unite with one another for good purposes. They waged war with one another, instead of devoting all their combined energies to the cause of ameliorating the condition of the country. The foundation of immorality was thus laid, until it has reached now so low a point that, unless this mischief is stopped, the tottering pillars of India will soon give way. I do not by this mean to blame my ancestors who originally instituted this system. To me their object seems to be quite a different one. It was based in my opinion on the qualities of every person. The caste was not then hereditary as it is now. This will be seen from the various ancient books, which are full of instances in which Kshattrias and even Mâhars and Chambârs, who are considered the lowest of all, were not only made and regarded as Brâhmanas, but almost worshipped as demi-gods simply for their qualities. If such is the case, why should we still stick to that custom which we now find not only impracticable but injurious? I again saw that, if I were to observe outwardly what I did not really believe inwardly, I was practising hypocrisy. I found that I was thus making myself a slave, by not enjoying freedom of conscience; I was thus acting immorally. But Theosophy had taught me that to enjoy peace of mind and self-respect, I must be honest, candid, peaceful, and regard all men as equally my brothers, irrespective of caste, colour, race or creed. This I see is an essential part of religion. I must try to put these theoretical problems into practice. These are the convictions that finally hurried me out of my caste.
I would at the same time ask my fellow-countrymen, who are of my opinion, to come out boldly for their country. I understand the apparent sacrifices one is required to make in adopting such a course, for I myself had to make them; but these are sacrifices only in the eyes of one who has regard for this world of matter. When a man has once extricated himself from this regard and, when the sense of duty he owes to his country and to himself reigns paramount in his heart, these are no sacrifices at all for him. Let us, therefore, leave off this distinction which separates us from one another, join in one common accord, and combine all our energies for the good of our country.
Let us feel that we are Âryans, and prove ourselves worthy of our ancestors. I may be told that I am making a foolish and useless sacrifice; that I cut myself off from all social intercourse and even risk losing the decent disposal of my body by those upon whom our customs impose that duty; and that none but a visionary would imagine that he, even though chiefest among Brâhmanas, could restore his country’s greatness and the enlightenment of a whole nation, so great as ours. But these are the arguments of selfishness and moral cowardice. Single men have saved nations before, and though my vanity does not make me even dream that so glorious a result is within my humble grasp, yet a good example is never valueless, and it can be set even by the most insignificant. Certain it is that, without examples and self-sacrifices, there can be no reform. The world, as I see it, imposes on me a duty, and I think the most powerful and the only permanent cause of happiness is the consciousness that I am trying to do that duty.
I wish it understood — in case what has preceded has not made this perfectly clear — that I have neither become a Materialist nor a Christian. I am an Âryan in religion as in all else, follow the Veda and believe it to be the parent of all religions among men. As Theosophy explains the secondary human religions, so does it make plain the meaning of the Veda. The teachings of the Rshis acquire a new splendour and majesty, and I revere them a hundred times more than ever before.
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