The Positive Background of Hindu Sociology c14.s9.t7.56

c14.s9.t7.56

The message of Rāmdās is thus ideologically akin to and sociologically identical with, the *Aitareya Brāhmaṇa* (VII, 15) cult of *charaiveti* (march on) for Hindu culture, of which the thousand and one expressions have been encountered in the diverse regions of India all through the ages. Altogether, the political philosophy of Rāmdās as exhibited in *mārāthā titukā melwāwā, mahārāṣṭradharma bārhwāwā* implies, in plain words understandable to Sambhāji and his compatriots, nothing but the *digvijaya* or expansion of the Hindu Empire or statessystem under the auspices of the Marathas. And since (1) Hindu = Maratha and (2) Maratha = Hindu, the two messages of Rāmdās combined imply more concretely the expansion of the Maratha Empire. We are to understand that in Rāmdās's survey of the Indian "geopolitics" none but the Marathas are in a position to protect and propagate the *dharma*, culture, spirit, *Geist* or ideals of the Hindus. It is nothing but extraordinary political insight and dare-devil mentality of the most virile type that can conceive and promulgate such a fruitful *sūtra* for the guidance of a *vijigīṣu* (aspirant to conquest). Rāmdās does not perhaps know the Kauṭalyan categories of the *maṇḍala*-complex ("geopolitical" sphere) but he has carried India on his shoulders over to the next higher flights of constructive statesmanship. The jump from Kauṭalya to Rāmdās must, however, be considered to be tremendous.