How can we revive and propagate Hinduism in the current millennium?

I will just give the guiding principles. It will be upto you to reach your own conclusions. In fact as a guide I feel I should help you to find your own bearings so that you are able to find your own goal in an increasingly complex, competitive and conflicting world.
 
I fully agree if you mean the universal religion the eternal dharma the sanatan dharma. I firmly believe that we need to protect the right of believing in Universal truth and eternal freedom of a devotee to choose the form he wishes to see the God . I disagree with those who mean Hinduism which (some people wrongly think) justifies untouchability.

It is also obvious that I cannot agree with anyone who say that there is only one single and sole form of truth. The Rig-Veda declares: "Truth is one; sages call it various names- Ekam Sat Vipra Bahudha Vadanti." Further

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।। Bh Gita

English translation by Swami Gambhirananda
7.21 Whichever form (of a deity) any devotee wants to worship with faith, that very firm faith of his I strengthen.

Reality never ceases to exist:
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।। Bh Gita
The unreal can never come into being, the real never ceases to be. The conclusion about these two is seen by the seers of truth.

Any so called religion which takes away the free will of the individual is not true and definitely harmful. Sanatan Dharma lays lot of stress on an individual's free will, reflection (self conviction) and efforts karma. Even after giving the long discourse of Bh Gita on the battlefield Lord had told Arjuna to act according to his will. Unlike lots of false prophets Lord had not even threatened Arjuna to follow his dictated path.  I quote:
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।18.63।।

English translation by Swami Adidevananda
18.63 Thus the knowledge, the mystery of mysteries, has been declared to you be Me. Reflecting on it fully, do what you will.

English translation by Swami Sivananda
7.21 Whatsoever form any devotee desires to worship with faith — that (same) faith of his I make firm and unflinching.

English translation by Dr. S Sankaranarayan
7.21. Whatever may be the form of the deity a devotee-whosoever he may be-desires to worship with faith, I assume that form which is firm and is according to his faith.

English translation by Swami Adidevananda
7.21 Whichever devotee seeks to worship with faith whatever form, I make that very faith steadfast.

English translation by Swami Adidevananda (on Sri Ramanuja's Sanskrit Commentary)
7.21 These divinities too constitute My body as taught in the Sruti text like: 'He who, dwelling in the sun, whom the sun does not know, whose body is the sun' (Br. U., 3.7.9). Whichever devotee seeks to worship with faith whatever form of Mine, such as the Indra, although not knowing these divinities to be My forms, I consider his faith as being directed to My bodies or manifestations, and make his faith steadfast, i.e., make it free from obstacles.

English translation by Dr. S Sankaranarayan (on Sri Abhinavagupta's Sanskrit Commentary)
7.21 See Comment under 7.23

English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary)
7.21 Yam yam, whichever; tanum, form of a deity; yah, any covetous person- among these people with desires; who, being endowed sraddhaya, with faith; and being a bhaktah, devotee; icchati, wants; arcitum, to worship; tam eva, that very; acalam, firm, steady; sraddham, faith; tasya, of his, of that particular covetous person-that very faith with which he desires to worship whatever form of a deity, in which (worship) he was earlier engaged under the impulsion of his own nature-; Ast. takes the portion 'svabhavatah yo yam devata-tanum sraddhaya arcitum icchati' with the next verse.-Tr. vidadhami, I strengthen.

Hindi translation by Swami Ram Sukhdas
(टिप्पणी प0 430) जो-जो भक्त जिस-जिस देवताका श्रद्धापूर्वक पूजन करना चाहता है, उस-उस देवताके प्रति मैं उसकी श्रद्धाको दृढ़ कर देता हूँ ।।7.21।।

Hindi translation by Swami Tejomayananda
जो-जो (सकामी) भक्त जिस-जिस (देवता के) रूप को श्रद्धा से पूजना चाहता है, उस-उस (भक्त) की मैं उस ही देवता के प्रति श्रद्धा को स्थिर करता हूँ। ।।7.21।।

Hindi translation by Sri Harikrishandas Goenka (on Sri Sankaracharya's Sanskrit Commentary)
उन कामी पुरुषोंमेंसे — जो-जो सकाम भक्त जिस-जिस देवताके स्वरूपका श्रद्धा और भक्तियुक्त होकर अर्चनपूजन करना चाहता है, उस-उस भक्तकी देवताविषयक उस श्रद्धाको मैं अचल — स्थिर कर देता हूँ। अभिप्राय यह कि जो पुरुष पहले स्वभावसे ही प्रवृत्त हुआ जिस श्रद्धाद्वारा जिस देवताके स्वरूपका पूजन करना चाहता है (उस पुरुषकी उसी श्रद्धाको मैं स्थिर कर देता हूँ ) ।।7.21।।

Hindi commentary by Swami Chinmayananda
इस अध्याय के प्रारम्भिक भाग में ही आत्मानात्म विवेक (जड़चेतन का विभाजन) करके भगवान् श्रीकृष्ण ने वर्णन किया है कि किस प्रकार उनमें समस्त नामरूप पिरोये हुए हैं। उसके पश्चात् उन्होंने यह भी बताया कि किस प्रकार त्रिगुणात्मिका मायाजनित विकारों से मोहित होकर मनुष्य अपने शुद्ध आत्मस्वरूप को नहीं पहचान पाता। आत्मचैतन्य के बिना शरीर, मन और बुद्धि की जड़ उपाधियाँ स्वयं कार्य नहीं कर सकती हैं।जगत् में देखा जाता है कि सभी भक्तजन एक ही रूप में ईश्वर की आराधना नहीं करते। प्रत्येक भक्त अपने इष्ट देवता की पूजा के द्वारा सत्य तक पहुँचने का प्रयत्न करता है। भगवान् श्रीकृष्ण स्पष्ट घोषणा करते हैं कि कोई भी भक्त, किसी भी स्थान पर – मन्दिर, मस्जिद, गुरुद्वारा या गिरजाघर में, एकान्त में या सार्वजनिक स्थान में – किसी भी रूप में ईश्वर की पूजा श्रद्धा के साथ करता है, उसकी उस श्रद्धा को उसके इष्ट देवता में "मैं स्थिर करता हूँ।" गीता के मर्म को जानने वाला सच्चा विद्यार्थी कदापि कट्टरपंथी, पृथकतावादी या असहिष्णु नहीं हो सकता। ईश्वर के सभी सगुण रूपों का अधिष्ठान एक परम सत्य ही है, जहाँ से भक्त के हृदय में भक्तिरूपी पौधा पल्लवित, पुष्पित और फलित होने के लिए श्रद्धारूपी जल प्राप्त करता है, क्योंकि भगवान् स्वयं कहते हैं "मैं उस श्रद्धा को स्थिर करता हूँ।"आध्यात्मदृष्टि से विचार करने पर इस श्लोक का और अधिक गम्भीर अर्थ भी स्पष्ट हो जाता है।मनुष्य जिस विषय का निरन्तर चिन्तन करता रहता है, उसमें वह दृढ़ता से आसक्त और स्थित हो जाता है। अखण्ड चिन्तन से मन में उस विषय के संस्कार दृढ़ हो जाते हैं और फिर उसके अनुसार ही उस मनुष्य की इच्छायें और कर्म होते हैं। इसी नियम के अनुसार सतत आत्मचिन्तन करने से भी मनुष्य अपने शुद्ध स्वरूप का साक्षात् अनुभव कर सकता है।सारांशत: भगवान् का कथन हैं कि, "जैसा हम विचार करते हैं वैसा ही हम बनते हैं।" अत: यदि कोई व्यक्ति दुर्गुणों का शिकार हो गया हो, अथवा अन्य व्यक्ति दैवी गुणों से संपन्न हो तो यह दोनों के भिन्न-भिन्न विचारों का ही परिणाम समझना चाहिए। विचार प्रकृति का अंग है; विचारों के अनुरूप जगत् होता है, जिसका एक अधिष्ठान है – सर्वव्यापी आत्मतत्त्व।सतत समृद्ध हो रही श्रद्धा के द्वारा मनुष्य किस प्रकार इष्ट फल को प्राप्त करता है ? ।।7.21।।
 
Further explanations
English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary)
2.16 Since 'the unreal has no being,' etc., for this reason also it is proper to bear cold, heat, etc. without becoming sorrowful or deluded. Asatah, of the unreal, of cold, heat, etc. together with their causes; na vidyate, there is no; bhavah, being, existence, reality; because heat, cold, etc. together with their causes are not substantially real when tested by means of proof. For they are changeful, and whatever is changeful is inconstant. As configurations like pot etc. are unreal since they are not perceived to be different from earth when tested by the eyes, so also are all changeful things unreal because they are not perceived to be different from their (material) causes, and also because they are not perceived before (their) origination and after destruction.Objection: If it be that Here Ast. has the additional words 'karyasya ghatadeh, the effect, viz pot etc. (and)'.-Tr. such (material) causes as earth etc. as also their causes are unreal since they are not perceived differently from their causes, in that case, may it not be urged that owing to the nonexistence of those (causes) there will arise the contingency of everything becoming unreal An entity cannot be said to be unreal merely because it is non-different from its cause. Were it to be asserted as being unreal, then the cause also should be unreal, because there is no entity which is not subject to the law of cuase and effect.?Vedantin: No, for in all cases there is the experience of two awarenesses, viz the awareness of reality, and the awareness of unreality. In all cases of perception two awarenesses are involved: one is invariable, and the other is variable. Since the variable is imagined on the invariable, therefore it is proved that there is something which is the substratum of all imagination, and which is neither a cause nor an effect. That in relation to which the awareness does not change is real; that in relation to which it changes is unreal. Thus, since the distinction between the real and the unreal is dependent on awareness, therefore in all cases (of empirical experiences) everyone has two kinds of awarenesses with regard to the same substratum: (As for instance, the experiences) 'The pot is real', 'The cloth is real', 'The elephant is real' — (which experiences) are not like (that of) 'A blue lotus'. In the empirical experience, 'A blue lotus', there are two awarenesses concerned with two entities, viz the substance (lotus) and the quality (blueness). In the case of the experience, 'The pot is real', etc. the awarenesses are not concerned with substratum and qualities, but the awareness of pot,of cloth, etc. are superimposed on the awareness of 'reality', like that of 'water' in a mirage. This is how it happens everywhere. The coexistence of 'reality' and 'pot' etc. are valid only empirically — according to the non-dualists; whereas the coexistence of 'blueness' and 'lotus' is real according to the dualists.Of these two awareness, the awareness of pot etc. is inconstant; and thus has it been shown above. But the awareness of reality is not (inconstant). Therefore the object of the awareness of pot etc. is unreal because of inconstancy; but not so the object of the awareness of reality, because of its constancy.Objection: If it be argued that, since the awareness of pot also changes when the pot is destroyed, therefore the awareness of the pot's reality is also changeful?Vedantin: No, because in cloth etc. the awareness of reality is seen to persist. That awareness relates to the odjective (and not to the noun 'pot'). For this reason also it is not destroyed. This last sentence has been cited in the f.n. of A.A.-Tr.Objection: If it be argued that like the awareness of reality, the awareness of a pot also persists in other pots?Vedantin: No, because that (awareness of pot) is not present in (the awareness of) a cloth etc.Objection: May it not be that even the awareness of reality is not present in relation to a pot that has been destroyed?Vedantin: No, because the noun is absent (there). Since the awareness of reality corresponds to the adjective (i.e. it is used adjectivelly), therefore, when the noun is missing there is no possibility of its (that awareness) being an adjective. So, to what should it relate? But, again, the awareness of reality (does not cease) with the absence of an object.. Even when a pot is absent and the awareness of reality does not arise with regare to it, the awareness of reality persists in the region where the pot had existed. Some read nanu in place of na tu ('But, again'). In that case, the first portion (No,…since…adjective. So,…relate?) is a statement of the Vedantin, and the Objection starts from nanu punah sadbuddheh, etc. so, the next Objection will run thus: 'May it not be said that, when nouns like pot etc. are absent, the awareness of existence has no noun to qualify, and therefore it becomes impossible for it (the awareness of existence) to exist in the same substratum?'-Tr.Objection: May it not be said that, when nouns like pot etc. are absent, (the awareness of existence has no noun to qualify and therefore) it becomes impossible for it to exist in the same substratum? The relationship of an adjective and a noun is seen between two real entities. Therefore, if the relationship between 'pot' and 'reality' be the same as between a noun and an adjective, then both of them will be real entities. So, the coexistence of reality with a non-pot does not stand to reason.Vedantin: No, because in such experiences as, 'This water exists', (which arises on seeing a mirage etc.) it is observed that there is a coexistence of two objects though one of them is non-existent.Therefore, asatah, of the unreal, viz body etc. and the dualities (heat, cold, etc.), together with their causes; na vidyate, there is no; bhavah, being. And similarly, satah, of the real, of the Self; na vidyate, there is no; abhavah, nonexistence, because It is constant everywhere. This is what we have said.Tu, but; antah, the nature, the conclusion (regarding the nature of the real and the unreal) that the Real is verily real, and the unreal is verily unreal; ubhayoh api, of both these indeed, of the Self and the non-Self, of the Real and the unreal, as explained above; drstah, has been realized thus; tattva-darsibhih, by the seers of Truth. Tat is a pronoun (Sarvanama, lit. name of all) which can be used with regard to all. And all is Brahman. And Its name is tat. The abstraction of tat is tattva, the true nature of Brahman. Those who are apt to realize this are tattva-darsinah, seers of Truth.Therefore, you too, by adopting the vision of the men of realization and giving up sorrow and delusion, forbear the dualities, heat, cold, etc. — some of which are definite in their nature, and others inconstant –, mentally being convinced that this (phenomenal world) is changeful, verily unreal and appears falsely like water in a mirage. This is the idea.What, again, is that reality which remains verily as the Real and surely for ever? This is being answered in, 'But know That', etc.

Hindi translation by Swami Ram Sukhdas
(टिप्पणी प0 55) असत्का तो भाव (सत्ता) विद्यमान नहीं है और सत्का अभाव विद्यमान नहीं है, तत्त्वदर्शी महापुरुषोंने इन दोनोंका ही अन्त अर्थात् तत्त्व देखा है ।।2.16।।

Hindi translation by Swami Tejomayananda
असत् वस्तु का तो अस्तित्व नहीं है और सत् का कभी अभाव नहीं है। इस प्रकार इन दोनों का ही तत्त्व, तत्त्वदर्शी ज्ञानी पुरुषों के द्वारा देखा गया है। ।।2.16।।

Hindi translation by Sri Harikrishandas Goenka (on Sri Sankaracharya's Sanskrit Commentary)
इसलिये भी शोक और मोह न करके शीतोष्णादिको सहन करना उचित है, जिससे कि — वास्तवमें अविद्यमान शीतोष्णादिका और उनके कारणोंका भाव-होनापन अर्थात् अस्तित्व है ही नहीं, क्योंकि प्रमाणोंद्वारा निरूपण किये जानेपर शीतोष्णादि और उनके कारण कोई पदार्थ ही नहीं ठहरते ! क्योंकि वे शीतोष्णादि सब विकार हैं, और विकार सदा बदलता रहता है। जैसे चक्षुद्वारा निरूपण किया जानेपर घटादिका आकार मिट्टीको छोड़कर और कुछ भी उपलब्ध नहीं होता इसलिये असत् है, वैसे ही सभी विकार कारणके सिवा उपलब्ध न होनेसे असत् हैं। क्योंकि उत्पत्तिसे पूर्व और नाशके पश्चात् उन सबकी उपलब्धि नहीं है। पू0 — मिट्टी आदि कारणकी और उसके भी कारणकी अपने कारणसे पृथक् उपलब्धि नहीं होनेसे उनका अभाव सिद्ध हुआ, फिर इसी तरह उसका भी अभाव सिद्ध होनेसे सबके अभावका प्रसङ्ग आ जाता है। उ0 — यह कहना ठीक नहीं, क्योंकि सर्वत्र सत्-बुद्धि और असत्-बुद्धि ऐसी दो बुद्धियाँ उपलब्ध होती हैं। जिस पदार्थको विषय करनेवाली बुद्धि बदलती नहीं वह पदार्थ सत् है और जिसको विषय करनेवाली बुद्धि बदलती हो वह असत् है। इस प्रकार सत् और असत्का विभाग बुद्धिके अधीन है। सभी जगह समानाधिकरणमें ( एक ही अधिष्ठानमें ) सबको दो बुद्धियाँ उपलब्ध होती हैं। नील कमलके सदृश नहीं, किन्तु घड़ा है, कपड़ा है, हाथी है, इस तरह सब जगह दो-दो बुद्धियाँ उपलब्ध होती हैं। उन दोनों बुद्धियोंसे घटादिको विषय करनेवाली बुद्धि बदलती है, यह पहले दिखलाया जा चुका है परंतु सत्-बुद्धि बदलती नहीं। अतः घटादि बुद्धिका विषय ( घटादि ) असत् है क्योंकि उसमें व्यभिचार ( परिवर्तन ) होता है। परंतु सत्-बुद्धिका विषय ( अस्तित्व ) असत् नहीं है, क्योंकि उसमें व्यभिचार ( परिवर्तन ) नहीं होता। पू0 — घटका नाश हो जानेपर घटविषयक बुद्धिके नष्ट होते ही सत् बुद्धि भी तो नष्ट हो जाती है। उ0 — यह कहना ठीक नहीं; क्योंकि वस्त्रादि अन्य वस्तुओंमें भी सत्-बुद्धि देखी जाती है। वह सत्-बुद्धि केवल विशेषणको ही विषय करनेवाली है। पू0 — सत्-बुद्धिकी तरह घट-बुद्धि भी तो दूसरे घटमें दीखती है। उ0 — यह ठीक नहीं; क्योंकि वस्त्रादिमें नहीं दीखती। पू0 — घटका नाश हो जानेपर उसमें सत्-बुद्धि भी तो नही दीखती। उ0 — यह ठीक नहीं; क्योंकि ( वहाँ ) घटरूप विशेष्यका अभाव है। सत्-बुद्धि विशेषणको विषय करनेवाली है अतः जब घटरूप विशेष्यका अभाव हो गया तब बिना विशेष्यके विशेषणकी अनुपपत्ति होनसे वह ( सत्-बुद्धि ) किसको विषय करे? पर विषयका अभाव होनेसे सत्-बुद्धिका अभाव नहीं होता। पू0 — घटादि विशेष्यका अभाव होनेसे एकाधिकरणता ( दोनों बुद्धियोंका एक अधिष्ठानमें होना ) युक्तियुक्त नहीं होती। उ0 — यह ठीक नहीं, क्योंकि मृगतृष्णिकादिमें अधिष्ठानसे अतिरिक्त अन्य वस्तुका ( जलका ) अभाव है तो भी 'यह जल है' ऐसी बुद्धि होनेसे समानाधिकरणता देखी जाती है। इसलिये असत् जो शरीरादि एवं शीतोष्णादि द्वन्द्व और उनके कारण हैं उनका किसीका भी भाव — अस्तित्व नहीं है। वैसे ही सत् जो आत्मतत्व है उसका अभाव अर्थात् अविद्यमानता नहीं है; क्योंकि वह सर्वत्र अटल है यह पहले कह आये हैं। इस प्रकार सत्-आत्मा और असत्-अनात्मा इन दोनोंका ही यह निर्णय तत्त्वदर्शियोंद्वारा देखा गया है अर्थात् प्रत्यक्ष किया जा चुका है कि सत् सत् ही है और असत् असत् ही है। 'तत्' यह सर्वनाम है और सर्व ब्रह्म ही है। अतः उसका नाम 'तत्' है , उसके भावको अर्थात् ब्रह्मके यथार्थ स्वरूपको तत्त्व कहते हैं, उस तत्त्वको देखना जिनका स्वभाव है वै तत्त्वदर्शी हैं, उनके द्वारा उपर्युक्त निर्णय देखा गया है। तू भी तत्त्वदर्शी पुरुषोंकी बुद्धिका आश्रय लेकर शोक और मोहको छोड़कर तथा नियत और अनियतरूप शीतोष्णादि द्वन्द्वोंको, इस प्रकार मनमें समझकर कि ये सब विकार है, ये वास्तवमें न होते हुए ही मृगतृष्णाके जलकी भाँति मिथ्या प्रतीत हो रहे हैं, ( इनको ) सहन कर। यह अभिप्राय है ।।2.16।।

Hindi commentary by Swami Chinmayananda
वेदान्त शास्त्र में सत् -असत् का विवेक अत्यन्त वैज्ञानिक पद्धति से किया गया है। हमारे दर्शनशास्त्र में इन दोनों की ही परिभाषायें दी हुई हैं। "असत् वस्तु वह है, जिसकी भूतकाल में सत्ता नहीं थी और भविष्य में भी वह नहीं होगी परन्तु वर्तमान में उसका अस्तित्व प्रतीत-सा होता है। माण्डूक्य कारिका की भाषा में, "जिसका अस्तित्व प्रारम्भ और अन्त में नहीं है, वह वर्तमान में भी असत् ही है; हमें दिखाई देने वाली वस्तुयें मिथ्या होने पर भी उन्हें सत् माना जाता है।स्वाभाविक ही, "सत्य वस्तु वह है जो भूत,वर्तमान, भविष्य इन तीनों कालों में भी नित्य अविकारी रूप में रहती है।" सामान्य व्यवहार में यदि कोई व्यक्ति किसी स्तम्भ को भूत समझ लेता है, तो स्तम्भ की दृष्टि से भूत को असत् कहा जायेगा ; क्योंकि भूत अनित्य है और स्तम्भ का ज्ञान होने पर वहाँ रहता नहीं। इसी प्रकार स्वप्न से जागने पर स्वप्न के बच्चों के लिये हमें कोई चिन्ता नहीं होती, क्योंकि जागने पर स्वप्न के मिथ्यात्व का हमें बोध होता है। प्रतीत होने पर भी स्वप्न मिथ्या है। अत: तीनों काल में अबाधित वस्तु ही सत्य कहलाती है।शरीर, मन और बुद्धि इन जड़ उपाधियों के साथ हमारा जीवन परिच्छिन्न है, क्योंकि इनके द्वारा प्राप्त बाह्य विषय, भावना और विचारों के अनुभव क्षणिक होते हैं। इन तीनों में ही नित्य परिवर्तन हो रहा है। एक अवस्था का नाश दूसरी अवस्था की उत्पत्ति है। परिभाषा के अनुसार ये सब 'असत्' हैं।क्या इनके पीछे कोई सत्य वस्तु है ? इसमें कोई संदेह नहीं कि वस्तुओं में होने वाले परिवर्तनों के लिये किसी एक अविकारी अधिष्ठान – आश्रय की आवश्यकता है। शरीर, मन और बुद्धि के स्तर पर होने वाले असंख्य अनुभवों को एक सूत्र में धारण कर एक पूर्ण जीवन का अनुभव कराने के लिये निश्चय ही एक नित्य, अपरिर्तनशील सत् वस्तु का अधिष्ठान आवश्यक है।मणियों को धारण करने वाले एक सूत्र के समान हममें 'कुछ' है जो परिवर्तनों के मध्य रहते हुये विविध अनुभवों को एक साथ बांधकर रखता है। सूक्ष्म विचार करने पर यह ज्ञान होगा कि वह 'कुछ' अपनी स्वयं की चैतन्य स्वरूप आत्मा है। असंख्य अनुभव जो प्रकाशित हुये, उनमें से कोई अनुभव आत्मा नहीं है। जीवन जो कि अनुभवों की एक धारा है, योग है, इस चैतन्य के कारण ही सम्भव है। बाल्यावस्था, युवावस्था और वृद्धावस्था में होने वाले अनुभवों को यह चैतन्य ही प्रकाशित करता है। अनुभव आते हैं और जाते हैं। जिस चैतन्य के कारण मैंने सबको जाना, जिसके बिना मेरा कोई अस्तित्व नहीं है – 'वह' चैतन्य आत्मा जन्म और नाश से रहित, नित्य सत्य वस्तु है।तत्त्वदर्शी पुरुष इन दोनों – सत् और असत्, आत्मा और अनात्मा के तत्त्व को पहचानते हैं। इन दोनों के रहस्यमय संयोग से यह विचित्र जगत् उत्पन्न होता है।फिर वह नित्य सद्वस्तु क्या है? सुनो — ।।2.16।।

English translation by Swami Sivananda
7.21 Whatsoever form any devotee desires to worship with faith — that (same) faith of his I make firm and unflinching.

English translation by Dr. S Sankaranarayan
7.21. Whatever may be the form of the deity a devotee-whosoever he may be-desires to worship with faith, I assume that form which is firm and is according to his faith.

English translation by Swami Adidevananda
7.21 Whichever devotee seeks to worship with faith whatever form, I make that very faith steadfast.

English translation by Swami Adidevananda (on Sri Ramanuja's Sanskrit Commentary)
7.21 These divinities too constitute My body as taught in the Sruti text like: 'He who, dwelling in the sun, whom the sun does not know, whose body is the sun' (Br. U., 3.7.9). Whichever devotee seeks to worship with faith whatever form of Mine, such as the Indra, although not knowing these divinities to be My forms, I consider his faith as being directed to My bodies or manifestations, and make his faith steadfast, i.e., make it free from obstacles.

English translation by Dr. S Sankaranarayan (on Sri Abhinavagupta's Sanskrit Commentary)
7.21 See Comment under 7.23

English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary)
7.21 Yam yam, whichever; tanum, form of a deity; yah, any covetous person- among these people with desires; who, being endowed sraddhaya, with faith; and being a bhaktah, devotee; icchati, wants; arcitum, to worship; tam eva, that very; acalam, firm, steady; sraddham, faith; tasya, of his, of that particular covetous person-that very faith with which he desires to worship whatever form of a deity, in which (worship) he was earlier engaged under the impulsion of his own nature-; Ast. takes the portion 'svabhavatah yo yam devata-tanum sraddhaya arcitum icchati' with the next verse.-Tr. vidadhami, I strengthen.

Hindi translation by Swami Ram Sukhdas
(टिप्पणी प0 430) जो-जो भक्त जिस-जिस देवताका श्रद्धापूर्वक पूजन करना चाहता है, उस-उस देवताके प्रति मैं उसकी श्रद्धाको दृढ़ कर देता हूँ ।।7.21।।

Hindi translation by Swami Tejomayananda
जो-जो (सकामी) भक्त जिस-जिस (देवता के) रूप को श्रद्धा से पूजना चाहता है, उस-उस (भक्त) की मैं उस ही देवता के प्रति श्रद्धा को स्थिर करता हूँ। ।।7.21।।

Hindi translation by Sri Harikrishandas Goenka (on Sri Sankaracharya's Sanskrit Commentary)
उन कामी पुरुषोंमेंसे — जो-जो सकाम भक्त जिस-जिस देवताके स्वरूपका श्रद्धा और भक्तियुक्त होकर अर्चनपूजन करना चाहता है, उस-उस भक्तकी देवताविषयक उस श्रद्धाको मैं अचल — स्थिर कर देता हूँ। अभिप्राय यह कि जो पुरुष पहले स्वभावसे ही प्रवृत्त हुआ जिस श्रद्धाद्वारा जिस देवताके स्वरूपका पूजन करना चाहता है (उस पुरुषकी उसी श्रद्धाको मैं स्थिर कर देता हूँ ) ।।7.21।।

Hindi commentary by Swami Chinmayananda
इस अध्याय के प्रारम्भिक भाग में ही आत्मानात्म विवेक (जड़चेतन का विभाजन) करके भगवान् श्रीकृष्ण ने वर्णन किया है कि किस प्रकार उनमें समस्त नामरूप पिरोये हुए हैं। उसके पश्चात् उन्होंने यह भी बताया कि किस प्रकार त्रिगुणात्मिका मायाजनित विकारों से मोहित होकर मनुष्य अपने शुद्ध आत्मस्वरूप को नहीं पहचान पाता। आत्मचैतन्य के बिना शरीर, मन और बुद्धि की जड़ उपाधियाँ स्वयं कार्य नहीं कर सकती हैं।जगत् में देखा जाता है कि सभी भक्तजन एक ही रूप में ईश्वर की आराधना नहीं करते। प्रत्येक भक्त अपने इष्ट देवता की पूजा के द्वारा सत्य तक पहुँचने का प्रयत्न करता है। भगवान् श्रीकृष्ण स्पष्ट घोषणा करते हैं कि कोई भी भक्त, किसी भी स्थान पर – मन्दिर, मस्जिद, गुरुद्वारा या गिरजाघर में, एकान्त में या सार्वजनिक स्थान में – किसी भी रूप में ईश्वर की पूजा श्रद्धा के साथ करता है, उसकी उस श्रद्धा को उसके इष्ट देवता में "मैं स्थिर करता हूँ।" गीता के मर्म को जानने वाला सच्चा विद्यार्थी कदापि कट्टरपंथी, पृथकतावादी या असहिष्णु नहीं हो सकता। ईश्वर के सभी सगुण रूपों का अधिष्ठान एक परम सत्य ही है, जहाँ से भक्त के हृदय में भक्तिरूपी पौधा पल्लवित, पुष्पित और फलित होने के लिए श्रद्धारूपी जल प्राप्त करता है, क्योंकि भगवान् स्वयं कहते हैं "मैं उस श्रद्धा को स्थिर करता हूँ।"आध्यात्मदृष्टि से विचार करने पर इस श्लोक का और अधिक गम्भीर अर्थ भी स्पष्ट हो जाता है।मनुष्य जिस विषय का निरन्तर चिन्तन करता रहता है, उसमें वह दृढ़ता से आसक्त और स्थित हो जाता है। अखण्ड चिन्तन से मन में उस विषय के संस्कार दृढ़ हो जाते हैं और फिर उसके अनुसार ही उस मनुष्य की इच्छायें और कर्म होते हैं। इसी नियम के अनुसार सतत आत्मचिन्तन करने से भी मनुष्य अपने शुद्ध स्वरूप का साक्षात् अनुभव कर सकता है।सारांशत: भगवान् का कथन हैं कि, "जैसा हम विचार करते हैं वैसा ही हम बनते हैं।" अत: यदि कोई व्यक्ति दुर्गुणों का शिकार हो गया हो, अथवा अन्य व्यक्ति दैवी गुणों से संपन्न हो तो यह दोनों के भिन्न-भिन्न विचारों का ही परिणाम समझना चाहिए। विचार प्रकृति का अंग है; विचारों के अनुरूप जगत् होता है, जिसका एक अधिष्ठान है – सर्वव्यापी आत्मतत्त्व।सतत समृद्ध हो रही श्रद्धा के द्वारा मनुष्य किस प्रकार इष्ट फल को प्राप्त करता है ? ।।7.21।।

8 Replies to “How can we revive and propagate Hinduism in the current millennium?”

  1. Someone should Simplify Hinduism so that it is easily understood and seems relatable.

    Instead of a bunch of slokas and texts in Sanskrit which is not easily understood, translate them in local languages, in english and popularize it.

    Like Ramayan, Mahabharath did just that. They packaged the teachings of hindutva into memorable stories/prose so that the masses could digest it easily. (For all the haters, It might have really happened yet the author had adopted the moral-of-the-story road) But they are also too ancient now.

    Primarily, orthodox Hindus should take a breather from resisting non-traditional approaches to Hindu Dharma, because the youngsters are losing connection with it.

    You might say there are several organizations which are doing this already…like ISKCON, BrahmaKumaris, Art of Living…but they are just propagating their cult IMHO.
    I don't want anyone to tell me, there is a new god or enlightened person and we have to follow their word. Yikes! I absolutely don't want to part with my money for non-transparent alleged charitable causes. No cult can tell me that 'Only they know how to lead a happy life'.

    I want open source material from absolutely transparent non commercial source and the option to pick and choose what appeals to me. That has always been the essence of Hindutva.

    I'm hope other young atheists, irritated Hindus will see what I am trying to say.

  2. We need to address several issues here.

    A. Bring converts back into Hinduism. Ghar Vaapsi.

    Just the way Christian missionaries and Muslim groups brainwashed ignorant and innocent Hindus into converting out of Hinduism, an active campaign should be undertaken to convince Christians and Muslims about the folly of following Abrahamic religions, and they should be made to convert back to Hinduism.

    B. Educating newcomers to Hinduism, about Hinduism.

    A process-oriented Sermon framework should be put into place where persons well-versed about Hinduism talk about different books, rituals, practices, culture and history of Hinduism, etc. Since most newcomers might come from Abrahamic religions where they're used to sermons by religious heads of church or mosque, they will relate to and respond much better to a similar methodology in Hinduism. Such sermons can be organized in temples on a daily or weekly basis, with special sermons on festival days. We have many men, women and priests well-versed in Vedas and other sacred Hindu texts. People from the community can volunteer and take up a Rota system of conducting these sermons.

    C. Educating Hindus about why and how Hinduism is an amazing religion, in scientific, logical and practical terms.

    This is especially necessary in order to make Hindus understand about the scientific, logical, practical and historical significance of various Hindu beliefs, rituals, customs, and so on. Sermons should be organized for Hindus also, to help them develop pride towards their own religion, and also be have the knowledge to be able to boot out Christian and Muslim manipulators.

    D. Making Hindus be openly proud of being Hindus, rather than being pseudo-secular.

    If Hindus become proud of being a Hindu, then the chances of wavering away from Hinduism will be reduced.

    E. An All-India Hindu Committee should be formed, whose only goal is to unify, promote & protect Hinduism, spread Hinduism and keep Hindus happy and proud of their religion.

    The committe should be able to formulate guidelines for the revival, propagation, stability and enjoyment of Hinduism.

    Hindus are greatly divided even within India. This discord is Hinduism's greatest weakness. This weakness is what is mainly used by Christians and Muslims to convert Hindus. The committee should be able to use its resources to unify all Hindus under one banner, just the way all Christians, Muslims and Sikhs always unify under one banner.

    The committee should coordinate with various religious ashrams & institutes, temples, educational institutions, villages and cities. Not something like a Pope, but like the judiciary or Supreme Court.

    The committee should also be in a powerful position to actively bring justice to situations where Hinduism and Hindus are attacked, ridiculed, slandered and blasphemed just for being Hindu. No more passive, ineffective protests, that too only on media. This committee should be able to work with Indian judiciary to preserve the sanctity and respect of Hinduism and Hindus. For instance, no one should be able to get away with making a movie like PK, just like anti-Christ, anti-Islam movies don't survive to see the light of day.

    I do not prescribe discrimination towards other religions. I just want all religions to be treated equal. If there is a huge hullabaloo about an attack on a church or a mosque, then an equal or greater amount of hullabaloo should be raised for attack on temple also. I just want Hindus Not to be treated as Step-Children of India.

    F. A Very Strict Anti-Conversion Law should be passed and implemented by the Govt of India.

    Converting from one religion to another should be a carefully vetted, monitered and legally approved procedure – just like a divorce.

    One should not be allowed to convert out of his/her religion without proving beyond doubt that they put in 200% effort to know more about their own religion and tried their very best to stick with their own religion.

    They should also provide legal proof about what are the spiritual advantages they get by converting to another religion. They should prove that they're not getting any kind of financial, caste-based or religion-based incentives for converting into another religion. It should be proved beyond doubt that the person converting has not been financially compensated, or has been coerced or forced into converting.

    The applicant should explain clearly in an affidavit about what are the bad things about his own religion which made him decide to leave it.

    The applicants should be monitored to see if anyone is trying to brainwash them into converting. There should be a police report on the number of conversions in that area, and the presence of evangelists who are canvassing in that area.

    A conversation certificate should be provided which can be cancelled within one year if any proof is submitted that the conversion certificate was obtained on false grounds.

    G. Ultimately, if a Hindu wishes to convert out of Hinduism, he should do it for spiritual enlightenment, rather than because of ignorance or disillusionment with Hinduism.

    Edit: With PM Modi as the helm of affairs, I hope that he will bring in changes to the judicial and police systems, so that all Indians are treated equal, regardless of their religion, in all walks of life.

  3. Propagation is not the remedy for the problem being discussed, it's more an issue of authentic and unadulterated teachings being accessible to a broader spectrum of the populace. As a westerner who has chose to live Sanatana  Dharma I can agree with an analogy I once heard long ago that to a person not exposed to the right teachings early on, it CAN be likened to being dropped in the middle of a vast desert without a map or compass, that may sound dry and hopeless but it's a simple analogy. The fact that there is no "one book" or "right way" can make it hard for western type people for example ( which may include many of the overly westernized natives of Indian countries) to begin to grasp the vastness of Sanatana Dharma. Other problem I can see is the scarcity of proper teachers particularly in the USA. It is stressed over and over in scripture the utmost importance of a qualified guru. Many times it is stated that one will get nowhere without one. When we have such a scarcity it can lead seekers to follow just about anyone who seems to know more than they do and that can be dangerous. I for one am ashamed to say that it seems that Google is the closest I have come to having any type of Guru. Although I spend any free time outside of work reading English translations of anything relevant as in Mahabharata, Ramayana, Gita translations and commentaries, Upanishads, Puranas,list goes on and on, I feel that if I had a guide I would progress infinitely more steadily. But one needs guidance from a teacher with realization of the truth who isn't out to turn a quick buck like it so often seems to turn out it in this day and age. I pray I'm blessed to be found by my guru when the time is right but until then I'm not waiting idle, one can certainly learn many things before that time comes. I guess I'm trying to say I agree with Pooja, the younger generation that I'm part of needs teachings that are more accessible, but not watered down. More simplified yet not twisted to conform to what the younger generation Wants to hear, and this seems to be a very fine line. These days it seems my contemporaries have very short attention spans for spiritual matters and all the time in the world for video games and the viewing of other people playing sports on a screen. We need something to change for sure. I have sparked interest in many friends and acquaintances regarding Vedanta particularly, but I only do so to shed light on something that has captivated my heart, not to preach in some evangelical manner. I'm not qualified and I say that before I talk about any of the deep subject matter I'm fascinated with. I wish I had a solution but I have only more  questions. I feel like, for me to be a part of the revival of Dharmic values and ethics is my Dharma, cannot see my self as me without them. But we need to be taught the right thing somehow. Who will fill this role? Where is the Adi Shankaracharya of the 21st century when one is needed so badly?

  4. Hinduism will glow in its past glory if the following mis-understandings are removed from it.

    1) Unimaginable God:

    a) This is a misunderstanding in all the religions including Hinduism. This space, which is subtle energy, is infinite. This infinity is not the absolute inherent characteristic of the space. It means that the space is not infinite by itself. The space is generated from the unimaginable God. If you reach the boundary of the space, you touch God like touching the soil on reaching the boundary of the ocean. You cannot touch or imagine God. This is the reason for the infinity of the space. Thus space is relatively infinite.

    b) Take the case of a stream of smoke coming from the fire. If you travel in the smoke, after some time, you can touch the fire. The stream of the smoke is finite because on reaching the boundary of the smoke, you can touch the imaginable fire. On contrary, you cannot reach the boundary of smoke (space) if the fire (God) is unimaginable. Hence, the finite or infinity of the space depends on the imaginable or unimaginable nature of God respectively. The infinity of space is not its characteristic, but, is due to the unimaginable nature of its generator, the God.

    c) The constant expansion of the universe also speaks the same. As you travel along the universe, it expands so that you cannot reach its boundary and touch the unimaginable God. By this, the constant expansion is again relatively justified i.e., with respect to the unimaginable God. The constant expansion is not the absolute phenomenon of the universe, but, it is a relative phenomenon since the aim of the expansion is only to see that you should not touch the boundary of universe or God.

    d) The space cannot exist in God since the product(space) cannot exist in its cause(God) before its generation. If the space exists in God even before its generation, it means the generation of space becomes meaningless. Anything is said to be generated, if it is absent before its generation. This means that the space and hence, the spatial dimensions do not exist in God and hence can never be imagined. The unimaginable nature is, thus, justified.

    e) The unimaginable God proves Himself by performing unimaginable events called miracles. You cannot discard a genuine miracle as magic. Even if you discard miracles, the infinite space with unimaginable boundary stands as the solid proof for the concept of existence of unimaginable nature indicating the existence of unimaginable God.

    f) The bending of space along the boundary of object proves that space is something (subtle energy) and not nothing. Hence, generation of space becomes a logical concept since something can be only generated and nothing cannot be generated.

    2) Gayatri:

    a) Gayatri means the divine song on God, which brings the grace of God for our protection. This is the root meaning.

    b) Gayatri is not a Vedic hymn, which is composed in a specific meter called Gayatri. The meter is named as Gayatri without its application of root meaning. Hence, the Vedic hymn in the Gayatri meter is not at all Gayatri.

    c) Any devotional song on God is Gayatri and every human being is eligible to sing a devotional song on God.

    d) Hence, it is foolish to say that Gayatri is prohibited to certain castes.

    e) It is doubly foolish to say that the ladies are not eligible for Gayatri. In fact, the ladies with their sweet voice singing devotional songs are really eligible for the real Gayatri.

    f) The misunderstood Vedic hymn called as Gayatri, prescribed only to certain castes brought splits in Hinduism.

    g) No injustice was done to any caste from the beginning of the creation since every human being is eligible for the real Gayatri. The initiation of Vedic hymn called Gayatri through holy thread (Upanayanam) is not necessary to all the human beings because all the human beings are eligible for the real Gayatri.

    3) Yajna or sacrifice:

    a) The fire is of three types: wooden fire (loukikaagni), electricity (vaidyuta agni) and the burning hunger in the stomach (devata agni or vaishvaanara agni).

    b)The first two types of fire are used (YajnaSadhanam) for cooking the food by heating with the ghee. The third type of fire is in a hungry person (AhamVaishvaanaro…Gita), which should be served (YajnaUpaasyam). The cooked food with ghee should be submitted to the hungry person and such submission is called as Yajna or Homa. The ghee fried food is the best and hence the submission of such food is the best practical service.

    c) Ghee also means the food fried with ghee. When two items are associated, one item represents the other. A person carrying apples is called as 'apples'. Ghee is misunderstood as the direct ghee only. The third type of fire is misunderstood as the wooden fire. Both these misunderstandings resulted in burning ghee directly in the wooden fire causing pollution, which stops rains.

    d) Agni means the spiritual preacher as said in the first hymn of the first Veda (Agnimeele…). The word Agni comes from Agri (first), which means that the spiritual preacher must be worshipped in the beginning by serving the special ghee fried food and this is the real Homa to Agni.

    e) Deities are said to eat through the mouth of Agni, which is mouth of the spiritual preacher in Whom all the deities reside as per the Veda (Yaavateervai…). This is again misunderstood and food or ghee is burnt in wooden fire.

    f) Practical sacrifice of wealth in the form of food is considered to be the real service for which alone the divine fruit appears. Based on this point, cooking and serving the food to hungry people was considered to be the most important sacrifice and hence almost all the volume of the Veda speaks about such sacred practical sacrifice.

    Veda Means Knowledge Studied By Knowing Meanings

    4) Blind recitation of the Veda:

    a) The Veda itself means studying the spiritual knowledge composed of Pravrutti and Nivrutti. The word Adhyayana also means to know the knowledge. Hence, the Vedadhyayana means to understand the spiritual knowledge from the Veda and not blind recitation of the Veda without knowing its meaning.

    b) In the ancient times, the printing technology was absent and the Veda has to be preserved through recitation only. Hence, the recitation was also done apart from studying its knowledge. Moreover, the preservation of the Veda through recitation avoids the additions and deletions by certain crooked human beings to bring wrong knowledge. Today, the printing technology is developed and the Veda is printed. Additions and deletions are not possible. Therefore, there is no need of blind recitation and all the time should be spent in studying the Vedic knowledge by the student in the present schools of the Veda.

    c) Blind recitation of scriptures is not done in other religions also like Christianity, Islam etc. This is the wise and correct tradition avoiding wastage of time in blind recitation. The same tradition should be followed in Hinduism.

    d) The scriptures are in their mother tongues in the case of other religions. Unfortunately, in Hinduism, the scripture is in Sanskrit and very few only know Sanskrit. Either all the Hindus should learn Sanskrit or read the translated Vedas in their mother tongue. When the meaning of the recited scripture is not known at all, the scripture is no more the Veda because the Veda means knowledge studied by knowing the meanings of the words.

    5) Untouchable:

    a) The Veda and the Gita speak about four castes only created by God and there is no fifth caste created by God, which is untouchable. The untouchable caste is formed by the union of boycotted sinners from all the four castes. It is like boycotting a student from the school for the sake of the reformation and not for revenge.

    b) The sins like killing the helping animals like cows, buffaloes, bulls, etc., for food is the greatest sin since the Government does not kill a retired employee! Hence, the concept of untouchable is only to reform the person by diverting from the sin and it has no any other meaning. This is misinterpreted and an untouchable is treated permanently untouchable extending the concept even to their further generations!

    c) Shabari was from untouchable caste. The Lord ate the fruits bitten by her! She was the only lady selected leaving all the Brahmin sages to go to the abode of God with the alive body!!

    Genes Transmit Certain Mannerisms And Not Talents

    6) Caste System:

    a) The caste system is based on the qualities and related actions only and is not based on the birth. The birth gives only the address of a person that one is born in the caste of Brahmins though he may not be a Brahmin by qualities and actions. Ravana is a Brahmin by birth and not a Brahmin by qualities and actions. Rama is a non-Brahmin by birth but a Brahmin by qualities and actions. Respect is always linked to the qualities and actions.The Gita says that the caste system was established by God purely based on qualities and actions only (Chaaturvarnyam…) and is never based on birth.

    b) People say that the Veda says that a Brahmin is born from the face of God (Brahmanosya…). This is the wrong interpretation. The right meaning is that a Brahmin stands as the face of the society leading it by spiritual knowledge.

    c) Of course, a child born in a caste will acquire the talents and knowledge of that caste due to influence of the surrounding atmosphere. This should not be attributed to the genes since genes transmit only certain mannerisms and not the talents. A child acquiring talents due to the surrounding atmosphere is misunderstood as acquiring the talents through blood (genes) by birth. The real reason (acquiring talents from surrounding atmosphere) is hidden and the false reason (acquiring talents by birth through blood-genes) is projected in its place and this resulted in the split of the unity of Hindu religion.

    d) In the beginning of the creation, those human beings, who were interested in the propagation of spiritual knowledge, were called as Brahmins. A person is not born as the stamped Brahmin from God. In course of time, their children also achieved the talent in the profession due to the effect of surrounding atmosphere. Therefore, there was no unjust partiality in the beginning and in course of time.

    e) Certain castes eligible to recite Gayathri hymn were not favoured in any way since the ladies of the same caste were not given that chance. In fact, such chance is not at all a favour since the real Gayathri is only to sing the devotional song on God, which was universal to all the castes. Not only the caste system by birth is meaningless to give respect but also the blame of ancient sages showing partiality in the caste system is baseless.

    7) Kundalini and Chakras in Yoga:

    a) The Chakras are misunderstood as the lotus flowers existing in the spinal cord and Kundalini was thought to be a serpent sleeping in the first chakra. A chakra is a whirlpool representing illusion of a specific worldly bond in which the Kundalini should not be struck and should pass on. Kundalini means the awareness, which is nervous energy travelling in the form of waves like a serpent. The awareness should not be attracted by the scent of the lotus flower and should not be caught in the whirlpool or chakra to be struck there itself. The five chakras are related to the five elements representing gradually mother, father, wife, children and guiding preachers in the ascending order. The sixth is mind and the seventh (Sahasraara) is the intelligence.

    b) Your attention or awareness should cross all the worldly bonds and finally should fix in the intelligence through analytical knowledge and confirmation on God. Leaving this essence, people are carried away by the misinterpreted yoga with an illusion to get the miraculous powers. Such powers can be attained only by the grace of God in the service of the spiritual society.

    c) Yoga is misunderstood as doing certain physical exercises and doing the exercise of breathing, following meditation of some imaginable form by force and finally ending in unconscious state called Samadhi. All this is done to get miraculous powers. The real concept of the Veda is to equally enjoy the happiness and unhappiness in this world and to maintain the continuous bliss like God constantly enjoying the world.

    8) Incarnations:

    a) The human being must always catch the contemporary human incarnation, which is relevant to the humanity. This is not done due to repulsion between common media. Due to the same reason, after death also, the soul in energetic body repels with the energetic incarnation of God in the upper world. Thus the loss is now here as well as afterwards there and thus everywhere and forever.

    b) Due to ego and jealousy, the relevant human incarnation is misunderstood as an ordinary human being and the irrelevant energetic incarnation is always worshipped. The repulsion between common media is very powerful due to which even a servant-soul (Indra) in energetic body is worshipped by the human beings (Yadavaas) neglecting God in the human body (Krishna).

    ———————————-

    – By Shri Datta Swami

    (Universal Spirituality for World Peace)

    $

  5. I am no expert on religion, I was born in traditional Hindu family & now I choose to be atheist or agnostic, but here is what I think

    Hinduism is one of the most liberal & peaceful religion there is (hey, I choose not to believe in god & I am not tortured/decapitated/ or crucified) , the original way of Hindu life in much older days, from what we get from the glimpse of Vedas  seems to be very practical, knowledgeable.Yoga & Ayurveda! , need I say more! You have to keep aside the castism, one of the major flow in Hinduism, but hey, nothing is perfect in this world. And castism also got corrupt tighten in later part.
    Regardless of all of this, Hinduism does not concentrate in uniting its subjects, think about it, their are hundreds of sects,gods, different followers if not less, they themselves may not kill each other over it, but it sure does not produce a picture of united people under one flag or banner! Hinduism was never forced on population like those 3 Abrahamic (some might say barbaric)  do, Hinduism was very open, peaceful its followers were volunteering in accepting it, it spread gradually, naturally. Like you mentioned of Shankaracharya went all over India to stop spread of Buddhism, he didn't raised the sword & started killing all Buddhist , telling them either convert or die (popular & always used muslim strategy), what he did was on parallel of people management. He went on to center center of religious outfit, ashrams, maths of various sects, gathering people, preaching about vedic dharma & persuading people to follow Hindu way of life.  I wouldn't call it spineless, it was rational, intellectual more humane way of spreading idea.
     Now here is the big bug – if people from other faiths DOES NOT understand this idea of humanity, for them only their God is real, they are the chosen ones & rest are enemies to be slaughtered like animals then we can't help it. We should have resisted to such invasions that's for sure, but what happened is happened.
    Despite all of this I wouldn't care much about this 'which religion is bigger & has more follower' crap, in today's world the more the proper education people get the more people going away from religion & man made God, it doesn't mean spirituality is going away, infact its increasing but not in conventional religious way. I have many seen many Hindu, muslim, christian people who don't give much thought about their religion, I have also seen many hardcore religious people, but mostly they are uneducated/ low earning/ previous gen people. In few more decades world may become atheist majority, now if you are worried about whats going on in middle east & all those barbaric fundamentalist, don't worry about it, those idiots will kill each other first to be a very big threat to India or world, till then enjoy the entertainment!

  6. This is a copy paste of a draft that I have in my Evernote. This is not any well thought out strategy to propagate any religious agenda. It simply highlights some abstract thoughts of my mind with regards to the relevant areas of concern that I feel can significantly contribute to revival of ancient Sanathana Dharma. Obviously, no single individual can simultaneously act upon all these areas but can try to pick one relevant aspect and work in-depth in that chosen area.

    Spread of Yoga
    Begin with emphasis on health and well being. Encourage people to adapt to healthier lifestyles that in turn contribute to peaceful existence.

    Bhakthi
    Let Vaishnavas become better Vaishnavas. Let Shaivas become better Shaivas. Encourage the worship of Ishta devthAs and Kula devathAs and educate people on the means to worship. Propagate all rituals and practices that fall under the umbrella of bhakti such as bhajana and sankeerthana that help to propagate devotion and surrender.

    Educational reforms
    Reform/modify the current education system to realign with the ancient Gurukula system. Let there be specialization and streamlining of subjects from schooling itself. Let the experts take up the role of shaping up young minds. Based on inclinations of an individual student, provide solid platform for a student to become an expert in his choice of subject(s) under the expert guidance of a guru. Help musicians become expert musicians. Help dancers become expert dancers. Help electricians become expert electricians. Help warriors become expert warriors. Diversify all streams of education and lay more emphasis on being a expert in an area rather a jack of all trades. Education must necessarily align with the material and spiritual inclinations of a student.

    Mantra and Tantra
    Let the scholars well versed with these matters strengthen their traditions and encourage similarly inclined individuals to practice these traditions and rituals, to help oneself and serve other.

    Temples
    Encourage people living in a certain locality to take ownership of the temples in their locality. Lay more importance to poojas that can be done regularly over a short span of time such as Sankashtahara Chathurthi, Maasa SivarAthri, ekAdasi poojas, etc so that people in the locality may regularly take part in affairs of the temple.

    Mentoring young minds at home
    Let the parents strive to create a friendly environment at home that motivates their kids to look up to their culture and traditions. Discourage any influence, internal or external, that diminish respect for one's own culture. Let the young ones grow up to become balanced individuals who can carry blazers and dhotis with equal grace. Service and worship begins at home.

    Go-Samvriddhi
    Protection of cows. Imperative for fire sacrifices and other rituals to thrive.

    Community Building
    Celebrate festivals that encourage the spirit of togetherness. Let people in colonies group together, help each other in times of need and grow together with a service oriented spirit.

    Ayurveda
    Need to revitalize the ancient ways of healing such as Nadi vaidya. Research on the use of herbs and plants. Plant trees, promote harmony with nature. Include works like Sushrutha Samhitha and Charaka samhitha in formal medicine. Let the ancient ways of diagnosis and cure evolve as an alternative to modern medicine.

    Judiciary
    Reform laws as and when required to align with universal dharma. Encourage people to look up and debate over the ancient methods of judgement from the shastrAs. Let the subjects include the lives of righteous individuals in the history. If found relevant for the current time, let the methods of scrutiny and judgement be adapted within the framework of existing laws. Imperative for policemen, leaders and politicians to imbibe the sense of dharma.

    Sanskrit
    Promote the language as much so that people can freely, read, research and understand the works of Rishis and to get enough pointers from scriptures to pick up and tread the path towards salvation. Decrease in the usage of Sanskrit is one of the primary reasons for the disconnect with the ancient practices and rituals.

    Shilpa Shastra
    Create texts and handbooks and make architecture and sculpture as a formal subject of learning. Identification and classification of rocks, Inclusion of procedures that detail temple construction and also the intricacies of prAna prathistha for deities as in Agama Shastra.

    Astrology
    Need for scholars to research in this VedAnga and all its variants – Prashna, Hora, Ganitha, et al.

    Nrithyam and Sangeetha Vidya
    Revival of Carnatic and Hindustani music as a choice of profession. Temples in all localities can occasionally organize events and encourage dancers and musicians to offer their talents as upachAras to the deity in the temple premises. This will not only revive the culture but also encourage people to pursue these arts.

    Strive for inclusive oneness
    Include and embrace the left out and lower sections of society and make attempts to let them reconnect them with their cultural past. Empower grAma devathAs and propagate their worship.

    SvadharmAcharana
    Find ways to inspire people to follow their respective dharmas.

    Uphold Vedas
    Make every attempt to help the student who formally learns the Vedas. Let every town have a Vedic institution that teaches Vedas. Encourage people living in that town to take ownership of running that institution by actively donating and taking part in the cause. In turn, the students coming out as Vedic scholars and priests can choose to help, guide and associate themselves with the families that have sponsored for their education.

    SandhyaVandana
    Educate Traiyivarnikas on the need to perform Sandhyavandana.

    Fire worship
    Educate about fire sacrifices. Homams, Agnihothra and their applications for well being.

  7. I agree in the ideas indicated in this article. Just like at the time of Adya Shankaracharya, hinduism is in danger to day because of   the conversion of Hindus to other religions mainly to Christianity. Therefore  we have to start some action towards  stopping this and making all hindus aware
     on it.

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