Question

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An Indian visitor to Cairo stopped to hear a muezzin’s melodious call to prayer. When the azzan had ended, the

muezzin approached the visitor and, in rudimentary English, asked where he was from. “India”, replied the visitor.

“Muslim?” asked the muezzin. “No”, said the visitor. “Little bit Muslim?” asked the muezzin. “Yes, little bit

Muslim,” agreed the visitor.

That exchange represents a cross-cultural tribute to what is often referred to as India’s long tradition of

eclecticism, or what might be called Indutva. It is a tradition based on anekantavada, the ability to see the other

person’s point of view. Or as a western philosopher has put it, the realisation that the opposite of a great truth

need not be a lie but another, and equally valid great truth.

This ambiguity of faith, this welcoming of multiplicity, is the bedrock of Indie civilisation, of Indutva. It is not an

acceptance but a celebr ation of the fact that, at times, we can all be a little bit of this and a little bit of that. The

Indian knack of being able to absorb and internalise whatever comes our way is often compared to a sponge which

soaks up any moisture that it comes into contact with. It’s an inaccurate metaphor, for a sponge is a passive object,

its capacity to absorb is not elective, not something that it chooses. Indian eclecticism, or Indutva, on the contrary,

is highly creative; there is nothing passive or constrained about it. It is an active engagement with diverse cultural

norms and beliefs, which it seeks to link. It’s like a universal language of faith, a spiritual Esperanto, if you like.

Indutva’s vocabulary includes idioms not just from the major belief systems like Islam, Sikhism and Buddhism, but

of minor religions as well which India has made its own, 1 and which include Westminster style democracy and

cricket.The great majority of Indians are Hindu. But there are almost as many kinds of Hinduism as there are Hindus.

There are atheist Hindus, and Hindus who eat beef. There are Hindus who partly believe in Islam, and Muslims

who are part Hindus, like the Sufis. There are Hindus who are Buddhists, or Jains, or vice versa; Hindus who are

part Christians, like the Brahmos, and Christians who remain Hindus, like converts who retain their caste and other

social traditions even after embracing Christianity.

Long before we had multiplex cinema halls in India, we had multiple places of worship, like the Shantadurga Shrine

in Goa which attracts devotees who are both Hindus and Christians—or, indeed, who are neither. Salim Chisti’s

memorial in Fatehpur Sikri—where pilgrims of all faiths flock—is another example of the multiplicity of Indutva.

Shrines apart, Holi and Diwali, Eid and Christmas, are celebrated by people of all creeds. Indutva is a bouquet of

many faiths, a garland of festivals.

You are invited to identify and explore the myriad strands that, over the millennia, have been inextricably woven

together to create the seamless fabric of Indutva, to which new threads are added every day.​

Answer 1

Answer:

I think are good I think will make for me as a whole but it will happen