By Arvind Sharma

Reconsiders no matter if Hinduism will be thought of a missionary faith.

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As one can ascend to the top of a house by means of a ladder or a bamboo or a staircase or a rope, so diverse are the ways and means to approach God, and every religion in the world shows one of these ways. As the young wife in a family shows her love and respect to her father-in-law, mother-in-law, and every other member of the family, and at the same tine loves her husband more than these, similarly, being firm in thy devotion to the deity of thy own choice, do not despise other deities, but honor them all.

101 In 1818 AD, after the final defeat of the Marathas by the British, the British Empire in India was firmly established. This was followed by the introduction of English as the official language of India and by the considerable increase in Christian missionary activity. But it was after the suppression of the so-called Sepoy Mutiny in 1858, that British paramountcy in India was so solidly established as not to be seriously questioned until the rise of the Indian independence movement. This period saw the consolidation of Indology as a branch of study, of which the study of religion was an integral part.

There is obviously a fundamental difference. In the former case, the lost members are reclaimed; in the latter case, new members are gained. The second point worth noting is the universalistic claims that some Hindu bodies had begun to make. N. Farquhar’s account of this development deserves to be cited in full, especially as it highlights the point that such a development according to him, is not intrinsic to Hinduism but the result of Christian influence and, thus, not authentically Hindu. He describes the activities of the Mahåmaˆ∂ala: It is also worthy of notice that, although the purpose of the organization is to defend and maintain the ancient religion unchanged, the modern spirit shows itself in much of the work of the Association.

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