Doubted since its birth, the modern concept of Sanatan, also known as Hinduism, has often been criticised—particularly for its practice of murti puja, where deities are represented through idols or images, and worship takes place before what is often dismissed as just a painted stone. This criticism is curious, especially when compared to other religions, which also possess elements that could be seen as unrealistic or symbolic, yet do not face such persistent scrutiny.

Let’s take a moment to reflect. Each religion employs some medium to connect with the eternal, the supreme being, which is, by the way, the very definition of the word ‘Sanatan’—something that is eternal. The end goal of most religions is the same: enlightenment, reaching the supreme truth. However, when it comes to using murtis in Hinduism as a medium to connect with divinity, the practice is often ridiculed. The avatars of Hindu gods, such as Krishna or Ram, are questioned because, in the eyes of some, a god cannot have a human family, cannot occupy a single space, or have physical attributes.

But what are Krishna and Ram if not more than historical figures or mythological beings? They are, at their core, ideologies. The Ramayana and Mahabharata are not just epic tales of mystical humans; they represent profound truths, symbols, and lessons far beyond our simple understanding. I have tried to comprehend them, and while I may be wrong in parts, one thing is clear to me: Ram and Krishna represent states of mind.

Look at Ram—his devotion to his family, his unyielding adherence to ethics, his ideals. Then, look at Krishna—his teachings on love, dharma, and the deep connection between all beings. Now, let’s talk about the modern avatar of Kalki, prophesied to emerge in Kalyug. I believe that any individual who taps into that divine state of mind, who is capable of fostering transformation within themselves, carries the potential to be a Kalki. Every person with the capacity to bring about meaningful change within themselves and in the world is Kalki in some form.

It’s time for us to awaken to this realisation—understand who we are, who our ancestors were, and what our history represents. Perhaps, if each of us can awaken even a small part of the Kalki within ourselves, that collective awakening is Kalki. It is the birth of change in this Yuga. Let the rest of the world falter, let it crumble into ashes if it must, but as Sanatanis, we must nurture this transformative idea in our minds, breathe life into change in this modern society.

It’s important to remember that while we can criticise certain parts of our tradition, it is not acceptable to dismiss them outright or deem them false simply due to personal opinions, societal pressures, or the limitations of human examination, such as science. In fact, even science has found much resonance in our ancient teachings.

In the end, let us strive to enlighten the Kalki within ourselves and bring forth the change that our world needs.