How Hinduism is different from all other religions
[Editor’s Note: Swami Vivekananda opines on how Hinduism is different from all other religions. The emphasis in the excerpts are all mine. This is but a partial extract and has been languishing in my Drafts folder for a year. Thanks to the Doniger/Penguin fracas, I remembered. Here you go.]
You hear claims made by every religion as being the universal religion of the world. Let me tell you in the first place that perhaps there never will be such a thing, but if there is a religion which can lay claim to be that, it is only our religion and no other, because every other religion depends on some person or persons. All the other religions have been built round the life of what they think a historical man; and what they think the strength of religion is really the weakness, for disprove the historicity of the man and the whole fabric tumbles to ground. Half the lives of these great founders of religions have been broken into pieces, and the other half doubted very seriously. As such, every truth that had its sanction only in their words vanishes into air. But the truths of our religion, although we have persons by the score, do not depend upon them. The glory of Krishna is not that he was Krishna, but that he was the great teacher of Vedanta. If he had not been so, his name would have died out of India in the same way as the name of Buddha has done. Thus our allegiance is to the principles always, and not to the persons. Persons are but the embodiments, the illustrations of the principles. If the principles are there, the persons will come by the thousands and millions. If the principle is safe, persons like Buddha will be born by the hundreds and thousands. But if the principle is lost and forgotten and the whole of national life tries to cling round a so-called historical person, woe unto that religion, danger unto that religion! Ours is the only religion that does not depend on a person or persons; it is based upon principles. At the same time there is room for millions of persons. There is ample ground for introducing persons, but each one of them must be an illustration of the principles. We must not forget that. These principles of our religion are all safe, and it should be the life-work of everyone of us to keep then safe, and to keep them free from the accumulating dirt and dust of ages. It is strange that in spite of the degradation that seized upon the race again and again, these principles of the Vedanta were never tarnished. No one, however wicked, ever dared to throw dirt upon them. Our scriptures are the best preserved scriptures in the world. Compared to other books there have been no interpolations, no text-torturing, no destroying of the essence of the thought in them. It is there just as it was first, directing the human mind towards the ideal, the goal.
We must, therefore, remember that our religion lays down distinctly and clearly that every one who wants salvation must pass through the stage of Rishihood — must become a Mantra-drashta, must see God. That is salvation; that is the law laid down by our scriptures. Then it becomes easy to look into the scripture with our own eyes, understand the meaning for ourselves, to analyse just what we want, and to understand the truth for ourselves. This is what has to be done. At the same time we must pay all reverence to the ancient sages for their work. They were great, these ancients, but we want to be greater. They did great work in the past, but we must do greater work than they. [Strangely, this reminds me of Arthur C Clarke’s Childhood’s End] They had hundreds of Rishis in ancient India. We will have millions — we are going to have, and the sooner every one of you believes in this, the better for India and the better for the world.Whatever you believe, that you will be. If you believe yourselves to be sages, sages you will be tomorrow. There is nothing to obstruct you. For if there is one common doctrine that runs through all our apparently fighting and contradictory sects, it is that all glory, power, and purity are within the soul already; only according to Ramanuja, the soul contracts and expands at times, and according to Shankara, it comes under a delusion. Never mind these differences. All admit the truth that the power is there — potential or manifest it is there — and the sooner you believe that, the better for you. All power is within you; you can do anything and everything. Believe in that, do not believe that you are weak; do not believe that you are half-crazy lunatics, as most of us do nowadays. You can do anything and everything without even the guidance of any one. All power is there. Stand up and express the divinity within you.
A more contemporary piece : A Hindu was flying from JFK to SFO