Author: Chiranjibi Paudyal
Publication: Medium.com
Date: March 25, 2025
URL:   https://medium.com/@Chiran35/samuel-evans-stokes-from-missionary-to-hindu-dharma-devotee-62f6cc12548e

In the early 1900s, a young American named Samuel Evans Stokes Jr. set sail for India with a singular mission: to spread Christianity and convert Indians to it. Born in 1882 into a wealthy Quaker family in Philadelphia, Samuel was raised with the belief that Christianity was the one true religion and the ultimate path to salvation.

Though many missionaries who came to convert Hindus to Christianity later adopted Hinduism, some renowned names are given at the end of this story.

Enthralled by the stories of Christian missionaries, he felt an undeniable calling to serve. With a heart full of zeal and a mind convinced of his faith’s superiority, he arrived in India in 1904, determined to lead the Indian people to what he believed was the proper path.

Settling in Kotgarh, Himachal Pradesh, Samuel dedicated himself to converting local Hindus to Christianity. He spoke of Christ’s love, built churches, and enticed people with the promise of Western education and aid. Over time, many villagers, particularly those from the poorer sections, became Christian, either lured by material benefits or pressured by coercion. Samuel truly believed he was doing God’s work — until the plague struck.

In the winter of 1910, an epidemic of the plague ravaged Himachal Pradesh, bringing terror and death in its wake. Much like the COVID-19 pandemic in modern times, people were gripped with fear. Families abandoned their sick members, leaving them to die alone, lest they, too, be infected. Entire villages were deserted as people fled to the mountains, desperate to escape the invisible enemy.

Samuel, too, was witness to this horror. He saw people he had converted turning their backs on their kin. Fear of death was stronger than the faith he had preached to them. Doubt crept into his mind, was this the true service to God?

He thought: If Christianity was truly the most compassionate and service-oriented religion, why were his followers running away instead of helping those in need?

A Hindu Pundit named Rulia Ram was doing selfless service to the helpless people despite the Plague pandemic.

It was during this dark time that Samuel encountered this remarkable man, Pandit Ram, a Hindu priest known for his selfless service and religiousness. Unlike the others who had fled, Pandit Ram was moving toward the suffering, tending to the sick and dying, risking his own life without hesitation.

Samuel was stunned. He saw the Pandit nursing a plague-ridden man whom even his own family had abandoned.

Curious and deeply moved, Samuel approached the Pandit and asked, “What are you doing? Why are you risking your life for someone who is not even related to you?”
Pandit Rulia Ram smiled and simply replied, “I am doing Sewa.”

“But why?” Samuel asked again, bewildered by the selflessness he was witnessing.

The Pandit’s answer changed his life forever: “Sewa is our Dharma. This is the duty Sanatan Dharma teaches us — to serve without expectation, without conversion, without desire. It is not charity; it is righteousness.”

Samuel stood still, overwhelmed by emotions he had never felt before. Until now, he had believed that his Christian missionary work was an act of service, but in reality, it was tied to an ulterior motive of conversion.

Hindu Pandit Ram was serving for the sake of service, expecting nothing in return. There was no hidden agenda, no promise of heaven, no forced conversion, just pure, selfless love for humanity.

He understood the reality of the fallacy of Christian missionary work.

At that moment, Samuel saw the truth. The missionary work he had been doing was not true service.

It was a business of conversion, exploiting the vulnerable under the guise of compassion.

Christianity was not spreading through genuine faith but through force, greed, and deception. It was a transaction, where help was given with the expectation of religious conversion in return.

Disillusioned, Samuel began studying Sanatan Dharma. He read the Bhagavad Gita, the Upanishads, and the teachings of Hindu saints.

The more he read, the more he realized the profound truth of Hinduism, a faith that did not seek to expand through coercion but through wisdom, realization, and Sewa.

By 1921, Samuel had not only embraced Sanatan Dharma but had also joined Mahatma Gandhi’s movement for India’s independence. He supported the Swadeshi movement, encouraged the boycott of foreign goods, and even adopted Indian attire. His activism led to his arrest by the British, and he was jailed for several years.

During his imprisonment, Samuel used his time to delve deeper into Hindu philosophy. When he was finally released, he sought out Pandit Rulia Ram again and formally converted to Hinduism, taking the name Satyanand Stokes, meaning “the one who finds bliss in truth.”

After his change, Satyanand Stokes dedicated his life to India’s welfare. He introduced apple farming to Himachal Pradesh, revolutionizing the region’s economy. His efforts helped make Himachal one of the largest apple-producing states in India today. He also worked towards the upliftment of the poor, education for all, and social reform.

Sanatan Dharma does not seek to convert; it seeks to enlighten. Hinduism teaches that all paths lead to the Divine and that one must serve humanity without expecting anything in return. Unlike Christianity, which often forces conversions through greed or coercion, Hinduism sees religion as an individual’s journey, not something to be imposed upon others.

Satyanand Stokes’ journey is evidence of this truth. He came to India as a missionary to convert people but found his salvation in the selfless service of Hinduism. He realized that true dharma is not in converting others but in serving them without expectation.

In the end, he was not just a convert — he was a liberated soul, one who had found Satya (truth) and Ananda (bliss) in the eternal wisdom of Sanatan Dharma.

His story is a reminder that Sewa hi Dharma hai- selfless service is the highest religion.

Many missionaries have been continuing the conversion campaign despite Samuel’s realisation that it was not a true service- it was selfish work.

There have been several Christian missionaries in India who initially came with the intent of spreading Christianity but later became devoted Hindus. These individuals were deeply influenced by Hindu philosophy, culture, and spirituality, leading them to embrace Hinduism. Some notable examples include:

Abhishiktananda (Henri Le Saux) (1910–1973) was a French monk and missionary, he came to India in 1948 to spread Christianity. However, he was deeply influenced by Advaita Vedanta and the teachings of Ramana Maharshi. He renounced his missionary work and became a Hindu sannyasi, living in Rishikesh and Arunachala. His books, such as Saccidananda: A Christian Approach to Advaitic Experience, reflect his spiritual transformation.

Bede Griffiths (1906–1993) was an English monk who arrived in India as a missionary but later embraced Hindu traditions. He took sannyasa (Hindu renunciation) and integrated Christian and Hindu spiritual practices. He led the Shantivanam Ashram, following the path of Hindu mysticism. His writings emphasized the unity of Eastern and Western spirituality.

Swami Pranavananda (Robert Traill Spence Lowell) (1860–1924) was an American missionary who came to India for conversion efforts. He became deeply influenced by Hindu philosophy, particularly Swami Vivekananda. He renounced his Christian missionary background and took sannyasa in the Ramakrishna Order.

Jack Hebner (Bhakti Gaurava Narasingha) was originally a Christian missionary, he later became Hindu. He became a Vaishnava monk and spent his life propagating Hindu Bhakti traditions. He founded temples and wrote books on Sanatana Dharma.

Sita Ram Goel (1921–2003) Though not a missionary himself, he was a Christian convert who later reverted to Hinduism. He became a strong critic of Christian missionary activities in India. He wrote extensively against conversion efforts and in defence of Hinduism.

What were the common reasons for their transformation?

Realising the greatness of Hinduism- Vedas, Upanishads, Bhagavad Gita, Puranas, Sanhitas and thousands of scriptures and books

• Hinduism talks about humanity without caste, creed, colour and culture- Basudaiva Kutumvakam

• Deep personal experiences with Hindu mysticism and Vedanta philosophy.

• Encountering Hindu saints and realizing the depth of Sanatana Dharma.

• Acknowledging the depth and universal nature of Hindu spiritual teachings.

• Disillusionment with missionary work and the realization of Hinduism’s inclusivity.