Every society contains elements of conservatism that reflect in its social behaviour. These Elements react strongly to winds of change generating social polarisation viz-a-viz modern reformist forces. Societies have to live through and survive this conflict. Since 1989, Hindu conservatism has become more vocal in India. Firstly, an aggressive articulation of their demand to conserve Hindu values has become evident. Secondly, they wish to impose their own interpretation of religious texts by claiming to be the sole vanguards of Hinduism. While doing so, they do not shrink from adopting antidemocratic techniques such as gagging liberal voices through hooliganism.
This is not the first instance of a clash between the conservatives and reformers among Hindus. Roughly 200 years ago, some Bengali intellectuals lead by Raja Ram Mohan Roy (founder of the brahamsamaja) and Ishwar chandra Vidyasagar challenged social evils such as widow burning, child marriage and discrimination against women. Bengali literature of that era depicts the irrationality and futility of such evils while exposing the vested interests behind continuing them. This era also witnessed preachings from reformers like Ramkishna Paramhansa and Swami Vivakananda. Dayananda Saraswati, who founded the Aryasamaj, battled against a distorted interpretation of religious texts simultaneously challenging notions of Hindu idol worship. His intention was to establish once again the true notion of Dharma as shown in the Vedas.
However, modern Hindu conservatism is essentially different from its earlier shades. The nature of conflict between conservatism and reform too is entirely different. Earlier polarisations were fuelled by a desire to eradicate social religious evil. Reformers like Roy, Vidyasagar, Paramhans, Dayananda and Theosophists were guided by a scientific-Humanistic attitude coupled with an understanding of the Vedas. Reformers challenged Hindu orthodoxy which was propagated by a perverted dominant Hindu elite supported by a docile clergy of Brahmans who had chosen to close their eyes on social evil. Instead of guiding the ruler and condemning his misdeeds (which is the avowed task of the Brahman) he began to justify whatever the ruler did. By affixing a stamp of religious validity on evils, the Brahman became a party to religious distortion. Reformers exposed this nexus and enlightened the masses by their preaching. Thereby they succeeded in eradicating many socio-religious evils of Hinduism. Finally, these reformers believed that until we put our own house in order, through vigorous reform, we will fail to get free from colonialism. Therefore, the reform movement of this era became an integral part of our national movement.
