Page:An Essay On Hinduism.pdf/141

THE preceding chapter, which gives the modern social conditions, dwells also on the process of transformation of the Hindu society. In order to understand the exact nature of this transformation as contrasted with the previous attempts towards "social reform" made by the men of the type of Gautama and Basava, it is necessary to draw distinction between orthodoxy and heterodoxy.

The words "orthodoxy" and "heterodoxy" are likely to cause some surprise to the reader. He will say that almost every form of thought has its place in the Hindu treatment of knowledge and action (Jñāna and Karma). When the freest discussion has been tolerated in the Brāhmaṇa circle, what place can there be for orthodoxy and heterodoxy?

In fact, a distinction of this kind is of very late growth. And the distinction does not concern itself with any forms of thought, but concerns itself only with such actions as affect the social structure. There are nowadays plenty of reformers in India arising in every corner, and on account of the actions of these reformers some distinctions have come into existence.

The present social structure is capable of reform in two different manners. For the sake of convenience we may