Answer
The compassion found in the scriptures of Hindu Dharma is rare indeed. Then why is it that this compassion is not visible in the conduct of Hindus? Government officials chant the rosary with one hand while not forgetting to extract bribes from the poor with the other. Businessmen are no less — on one side it is 'Ram-Ram' and 'Radhe-Radhe,' and on the other, adulteration and black-marketing.
People say the reason is that Hindus have lost their connection with their own scriptures. This is true. If the Ramcharitmanas, the Bhagavata, and the Gita were read daily, this moral decline would certainly diminish. But it is the task of religious leadership and saints to bring what is written in the scriptures before the people again and again. And this task, too, does not seem to be happening. One says, 'Worship Govardhan, circumambulate Vrindavan, and all will be well — you will find God.' Another says, 'Chant Radhe-Radhe'; another says, 'Chant Ram-Ram'; yet another says, 'Chant the Hare Rama, Hare Krishna Mahamantra.' These are all good things, but according to the scriptures, they are not sufficient.
So one saint is urging people to chant the Divine Name, another is asking them to perform fire-rituals (agni-yajna), and yet another, sitting in his ashram, is telling people on YouTube exactly how many times and in which direction one should circumambulate which deity. All these saints are saying some good things, but who is telling people that if you remain occupied solely with providing for your family and show no concern or compassion for people outside your family, you will go to hell — as stated in the Bhagavata Purana, the Bhagavad Gita, and the Ramcharitmanas?
The Bhagavad Gita explicitly forbids the unjust accumulation of wealth, calling it a trait of the asuric (demoniac) nature —
'...annyayenartha-sanchayan' — Gita 16.12.
The Shrimad Bhagavata also describes the dire consequences of sustaining one's family through dishonest means —
'He who is eager to maintain his family by dark methods falls into the hell called Andhatamisra.' — Bhagavata 3.30.33.
Furthermore, 'He who earns wealth by cheating others suffers in hell.' — Bhagavata 5.26.10.
The essence of spirituality is not mere ritualism; it is performing action for the welfare of the world —
'Janaka and others attained perfection through action; and for the sake of loka-sangraha (welfare of the world) too, one should act.' — Gita 3.20.
In the Ramcharitmanas, Lord Rama says:
'Parahita sarisa dharma nahi bhai, para pida sama nahi adhamai.' — Manas, Uttarakanda, Chaupai (7.41). ('There is no dharma like benevolence toward others, and no baseness like causing pain to others.')
Saints and holy men place great emphasis on chanting the Divine Name. Nama-japa is indeed a very good practice, but it is not sufficient for spirituality on its own. The Lord has confined Nama-japa to a quarter of a single verse in the Bhagavad Gita, while He has devoted many verses to benevolence and service to others.
'Yajnanam japa-yajno'smi.' — Gita 10.25. ('Among sacrifices, I am the sacrifice of chanting.')
Spirituality is not limited to Nama-japa, Vrindavan circumambulation, Govardhan worship, fire-rituals, and festivals alone; it is a balanced life illumined by justice, compassion, benevolence, and loka-sangraha.
If the rosary is in one's hand while adulteration goes on in business and bribery in the office, then spirituality has been bypassed altogether! Only its illusion remains. That is a direct defiance of Gita 16.12 and Bhagavata 3.30.33 — and this message must be at the center of spiritual discourses.
Therefore, it is the responsibility of our saints to lead Hindus toward true spirituality, and they must not forget to include these truths in their discourses.