The Positive Background of Hindu Sociology c14.s9.t8.18

c14.s9.t8.18

There is a strand of some undefined and undefinable traits of thought as well as practice,—''that which is traditionally the best and which his ancestors had followed'' (p. 15)—somewhat vague and elastic conceptions such as go beyond the concrete *āchāras* actually in force and are associated with the equally vague category, ideals, spirit, *Geist*, culture etc. of a people. We are led to feel that anything and everything, positive or negative, defined or undefined, which distinguishes the Hindus from those who are known to be non-Hindus is comprehended in the category *dharma*. Rāmachandrapant has not referred to Rāmdās's celebrated cult. But today it is patent to us that in Rāmdās's futuristic ideology as in Rāmachandrapant's analysis of past achievements the *dharma* of the *mārāthā titu* is something which distinguishes this Hindu people from the non-Hindu and anti-Hindu peoples. Rāmdās the prophet or apostle and Rāmachandrapant the historian or philosopher of events are talking the same language and they mean the same thing, namely, that the Maratha state, the *Hindwi Svarājya* = the organization of the Hindus and by the Hindus for the expansion of Hindu culture and the annihilation of everything inimical to the Hindus and their thousand and one interests.