Swami Brahm Bodhi

The scriptures of Hinduism embody a depth of human compassion that is truly rare. Yet, why is this compassion scarcely visible in the conduct of Hindus today?
Government officers chant the mālā (rosary) with one hand, while with the other they do not hesitate to extort bribes from the poor. Traders are no better—uttering “Rām Rām” and “Rādhe Rādhe” on one side, while engaging in adulteration and black-marketing on the other.

Many say the cause lies in the growing alienation of Hindus from their own scriptures. This is true. If the Rāmcharitmanas, Bhāgavatam, and Bhagavad Gītā were studied daily, such moral decay would certainly lessen.

But bringing forth what the scriptures actually teach—again and again before society—is the responsibility of our religious leaders and saints. Sadly, this responsibility is being neglected. Some tell people, “Worship Govardhan, circumambulate Vṛndāvana, and all will be well—you will find God.” Others say, “Chant Rādhe-Rādhe,” or “Chant Rām-Rām,” or “Recite the Hare Rām, Hare Krishna Mahāmantra.”
All these are good and sacred practices, yet according to the scriptures, they are not sufficient.

One saint urges nāma-japa (chanting), another advocates agni-yajña (fire sacrifice), and another explains on YouTube how many times and in which direction one should circumambulate a particular deity. These saints may offer fragments of truth—but who among them reminds people that if you live only for your family, neglecting compassion and service toward others, you are bound for hell, as clearly stated in the Bhāgavat Purāṇa, the Bhagavad Gītā, and the Rāmcharitmanas?

The Bhagavad Gītā condemns unjust wealth as a mark of demonic nature:

“…anyāyena-artha-saṃcayān” — Gītā 16.12

The Śrīmad Bhāgavatam also warns of the doom awaiting those who sustain their families through deceit or ill-gotten wealth:

“He who strives to maintain his family by sinful means falls into the hell known as Andhatāmisra.” — Bhāgavatam 3.30.33

And again:

“He who cheats others to earn wealth shall suffer in hell.” — Bhāgavatam 5.26.10

The essence of spirituality is not ritualism but selfless action for the welfare of all:

“Even Janaka and others attained perfection through action; and indeed, for the sake of loka-saṅgraha (the welfare and guidance of the world), you too should act.” — Gītā 3.20

In the Rāmcharitmanas, Lord Rāma declares:

“No religion equals service to others, O brother; and no sin equals causing pain to others.” — Uttarakāṇḍa, Chaupāī 7.41

Our saints emphasize nāma-japa greatly—and rightly so, for chanting the divine name is pure and powerful. Yet, it is not sufficient for spiritual realization.
In the Gītā, Lord Krishna mentions japa-yajña in merely a quarter of one verse:

“Among sacrifices, I am the sacrifice of japa (chanting).” — Gītā 10.25

But on pārokṣa-sevā—selfless service and loka-saṅgraha—He speaks in many verses.

Spirituality is not confined to nāma-japa, Vṛndāvana parikramā, Govardhan pūjā, agni-yajña, or religious festivals.
True spirituality shines through justice, compassion, charity, and service to society.

If a person holds the rosary in one hand while practicing adulteration in business or taking bribes in office, spirituality has vanished—only its illusion remains. That is a direct violation of Gītā 16.12 and Bhāgavatam 3.30.33.
This truth must become the central theme of spiritual discourses.

Therefore, it is the duty of our saints and religious leaders to guide Hindus toward authentic spirituality—one grounded in righteousness, compassion, and social responsibility.
In their sermons, they must not forget these truths.