HINDUISM AND MODERN SCIENTIFIC THINKING
By K. NATARAJAN
THIS is the first occasion on which I have come out of my own country and there were many reasons why, at this particular time, I should have remained in India. But the message came from the University of Chicago asking me to interpret to America the social movements in modern India. I felt that it was of very great importance, not only to India but to the whole world, that I should avail myself of this opportunity to explain the position in which India actually is today. I have therefore made bold to accept the invitation.
The chairman has told you that I am the editor of a paper. I hold that position because I am a worker in a cause. We found it necessary that there should be in India at least one paper which approached questions, economic, political, or social from the point of view of society, and the Indian Social Reformer was started for that purpose. Today I find myself repeatedly wondering how this paper has continued for over forty-three years.
As Dr. Hu, my predecessor, did, I must also start with a personal statement. Early in life--that is, as soon as I began to take an interest in public affairs--I felt that it was my imperative duty to work against several customs and practices of Hinduism which seemed to me to be thwarting the growth of society. I did not ask myself whether I was laboring for or against Hinduism, but simply went on working, not only for society, but primarily for myself, trying to find a way of release from these harmful