Conversion
by T.N.
Dhar ‘Kundan’
Nobody can deny the fact that faith is one’s own
private affair. Normally a person owns and adopts
the faith of the parents who have given him birth.
Of course in cases where the father and mother
belong to two different faiths, it is open to
their child to adopt either of the faiths. In
later years a person may decide to get converted
to a different religion and adopt a faith of his
choice different from the one he was pursuing from
his birth. How far this conversion is logically
correct and justified is a matter of debate. But
one thing is very important in this regard and
that is the reason for conversion. If we take
statistics of conversions in an area over a period
of time we will see that the higher percentage of
conversions is because of coercion, force,
inducement, financial benefit by way of employment
etc; and marriage. Cases of conversion on
principle of religion and spiritual advancement
are rare. A study of the history of the world will
bear witness that the conversions have largely
been the result of coercion, inducement and the
threat to life and honour. Be that as it may.
In a recent case the High court of Delhi made some
very important observations in this regard. It
said that the primary reason for conversion ought
to be spiritual advancement and to seek God from
another platform. It went on to say that
‘unfortunately today proselytization is being done
for reaping benefits and in some cases to
manoeuvre the law.’ It follows that while it is
the privilege of an individual and his right of
freedom to profess any faith to get converted in
order to be able to get spiritual advancement or
to try and seek God from a different platform, no
civilized society can allow conversion to reap
benefit or to circumvent law of the land. Nor can
conversion be allowed through coercion, inducement
or threat to life and honour.
I was once directed by H.H. the Shankaracharya of
Shringeri to translate a book titled ‘Dialogue
with the Guru’ written by one Mr. Iyer, into
Hindi. The book contains an anecdote, which goes
like this: A European gentleman, Christian by
birth, was so impressed by the discourses of the
then Shankaracharya that he volunteered to get
converted to Hinduism. He expressed this resolve
to the Acharya, who was quick to enquire, ‘why?’
The gentleman replied, ‘in order to seek God’. His
Holiness asked, ‘who has given you birth in a
Christian family? The answer is, the same God, who
you want to seek. That means you want to seek the
same God, whose discretion of giving you birth as
a Christian you are challenging. Is it not a
paradox?’ The Swami went on to add, ‘there is no
need for you to get converted since you are
already a Hindu; the Hindu faith is all embracing
with a world view. It is without a beginning,
without an end and includes all shades of faiths.’
This raised a question in my mind whether we are
entitled and justified in changing the faith of
our birth for any reason whatsoever. I am still
trying to find an answer to this question.
I am, however, aware of the social changes that
have taken place over the centuries. At one time
in India marriages between different castes, ‘Varna’
were largely prohibited. The progeny of mixed
marriages was called ‘Varna-sankara’ or
cross breed and was looked down upon since he
would ignore his ancestry and his ritualistic
responsibilities towards the dead ancestors. Even
so normally he would be counted in the caste of
his father. In India, there was only one faith
practiced throughout the length and breadth of the
country and that was ‘Sanatana Dharma’ and,
therefore, even in the case of the off-shoots of
the mixed marriages, the faith was the same. The
question of the change of faith did not arise. In
due course of time two heterodox faiths developed
in the form of Buddhism and Jainism but these were
treated as only off-shoots and extensions of the
mainstream faith ‘Sanatana Dharma’ and
following either of these faiths did not amount to
conversion or change of faith. Buddha is regarded
as the ninth incarnation of Vishnu. It is an open
secret that the Buddhism, which originated from
India, did influence first the faiths and
doctrines prevalent in Burma, Sri Lanka, Tibet,
China and Japan and in due course those in other
countries of the East. It is equally known that
the non-dualist philosophy of India also
influenced the Sufi cult of the Middle East. Soon
the two religions, Christianity and Islam which
originated from there, began spreading in various
continents and also spread Eastwards. This gave
rise to changing of faiths, which is known as
conversion. History is replete with the instances
of mass conversions, systematic conversions over a
period of time and forcible conversions after
conquests of territories. There are also instances
of religious intolerance, whereby people of one
faith not only consider their faith as the only
true faith but deny the people following other
faiths even the right to live and to exist.
Times have changed. The countries of the world
have come closer and the world has become a global
village. There is so much inter-dependence and
interaction socially, economically and politically
that the differences of faiths practiced by
various groups of people have gone into
background. Practising a particular faith has been
relegated to the privacy of one’s personal life.
The need of the hour is not only co-existence but
mutual respect and acceptance of the validity of
all faiths. In the theocratic countries where one
faith is given official recognition by the
government, respect for other faiths has to be
enforced. In secular polities the best tenets of
all the major faiths of the world should be taught
through the school curriculum. The ideologies may
be different in the matter of spirituality, in
relation to the Divine, His relationship with the
creation and the ways and means of seeking Him and
His position in our lives. Yet there are
similarities in the mundane aspects and
prescriptions in different faiths. These include
the tenets of truth, morality, behaviour , ethics
and the like. This similarity can and should be
highlighted for the benefit of the mankind at
large. Moreover, practice of a faith and adoption
of a method of seeking spiritual advancement goes
with personal qualities of the seeker, his
capacity, tenacity, acumen, receptivity,
inclination and his bent of mind as also likes and
dislike. So no faith can be thrust upon him by
coercion or compulsion.
Economic situations have played havoc in the
societies. These days, the faiths and castes,
which used to be of paramount importance in the
past, have lost much of their sheen.
Class-distinction has taken the place of caste and
faith distinctions. In Hindu societies there was
anger in the so called lower castes because of the
treatment meted out to them by the so called upper
castes. (The division was supposed to be on the
basis of characteristics and deeds, ‘Guna-karma
vibhagashah’ and not on the basis of birth).
This resulted in large scale conversion from
Hindu faith to other faiths. To their chagrin,
however, the neo converts found that the
discrimination still persisted even after their
change of faith. The people of higher economic
class in the society of the adopted faith looked
down upon them in the same manner as they were
looked down upon in the society of the previous
original faith. Many of them wanted to get
re-converted because of this bad experience but
the religious rigidity and conservatism prevalent
in Hinduism did not allow this to happen with the
result that they got alienated and inter-society
and intra-society conflicts increased.
There is no doubt that conversions world over were
most successful among the tribes, who were
primitive yet had their own form of rituals, set
of beliefs and ways of religious celebrations.
They were lured into conversions because of the
glamour and economic advantages. In the process
they lost their distinct character as tribes. The
simplicity and straightforwardness of their life
style were replaced by greed, ostentation and
duplicity. No doubt economic packages for them
were needed that would give them the comforts and
facilities of the modern times. But all the same
there was also a need to safeguard their distinct
character and cultural uniqueness, which includes
their faith. Large scale conversions played havoc
with them and they lost their roots and moorings.
There are certain organizations active in the
field working for restoration of their original
faiths, character of their culture and pristine
purity of their faith while simultaneously
ensuring that the fruits of advancement of the
modern times are not denied to them. These efforts
are laudable if these are without any political
motive or sectarian aggrandizement, and are purely
on anthropological considerations. There is also a
need for enactment of laws to put a full stop to
un-ethical and fraudulent conversions by coercion
and threat to lives.
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