Page:An Essay On Hinduism.pdf/132

what people condemn, and that they have been often treated unjustly by their brothers for a slight deviation from the approved path. On the contrary, those who are stern in their adherence to moral principles became rather too severe towards their fellow-men. Similar is the case with the Hindus. If a Brāhmaṇa eats animal food occasionally, then his abhorrence of those people who have a custom of eating such food becomes less. For this reason, a temporary use of the animal food, and even of liquor, by the Brāhmaṇas should not cause us much pain. I think if the Brāhmaṇas becomes less puritanic in their ideas and conduct, notwithstanding a temporary loss it may cause to the morals of the society, the latter will be an ultimate gainer rather than a loser.

Perhaps it may interest the Western reader to know how the changed conditions operate on the Hindu mind and prepares it to accept changes in their manners and customs.

The changes in the customs of the Hindus are brought about by the environments; and European ideas and philosophy give them only arguments to justify their conduct or to silence their scruples. But even the European philosophy does not always suffice to answer the dictates of conscience (the moral attitude which may have become reflex). European philosophy is freely taken over by the Hindus to understand the nature of things; but it is much less often borrowed as a guide to conduct, excepting in cases where Hindus themselves have very little in the way of positive ideas and customs on those subjects. Thus dealing with commercial and legal matters the Hindus try to find out the European customs and the English law on the subject. Very often they borrow European notions,