How Hinduism is different from all other religions

Pic courtesy

Pic courtesy

[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


Swami Vivekananda on Spiritual Conquest


[Editor’s Prelude] Was Swami Vivekananda the first ambassador of Hinduism to the West? The more one reads of his writings and lectures, one begin to realize that he was possibly Hinduism’s first (and most forceful) evangelist. I’ve used evangelist deliberately because it’s hardly used in the same sentence with Hinduism. In his talk at The Triplicane Literary Society in Madras, he holds forth on the subject of spiritual conquest. One normally associates passion, charisma and vociferousness with Swami Vivekananda but when you read The Work Before Us (a talk delivered at the Triplicane Literary Society, Madras) you’ll want to add the word thunderous as well. Without letting the cat out of the bag, let me mention that evangelism and conquest below are very different from mainstream definitions of these words. I’ve picked the most interesting excerpts in this two-part blog series.]

Then for good or evil, the English conquest of India took place. Of course every conquest is bad, for conquest is an evil, foreign government is an evil, no doubt; but even through evil comes good sometimes, and the great good of the English conquest is this: England, nay the whole of Europe, has to thank Greece for its civilization. It is Greece that speaks through everything in Europe. Every building, every piece of furniture has the impress of Greece upon it; European science and art are nothing but Grecian. Today the ancient Greek is meeting the ancient Hindu on the soil of India. Thus slowly and silently the leaven has come; the broadening, the life-giving and the revivalist movement that we see all around us has been worked out by these forces together. A broader and more generous conception of life is before us; and although at first we have been deluded a little and wanted to narrow things down, we are finding out today that these generous impulses which are at work, these broader conceptions of life, are the logical interpretation of what is in our ancient books. They are the carrying out, to the rigorously logical effect, of the primary conceptions of our own ancestors. To become broad, to go out, to amalgamate, to universalist, is the end of our aims. And all the time we have been making ourselves smaller and smaller, and dissociating ourselves, contrary to the plans laid down our scriptures.

Several dangers are in the way, and one is that of the extreme conception that we are the people in the world. With all my love for India, and with all my patriotism and veneration for the ancients, I cannot but think that we have to learn many things from other nations. We must be always ready to sit at the feet of all, for, mark you, every one can teach us great lessons. Says our great law-giver, Manu: “Receive some good knowledge even from the low-born, and even from the man of lowest birth learn by service the road to heaven.” We, therefore, as true children of Manu, must obey his commands and be ready to learn the lessons of this life or the life hereafter from any one who can teach us. At the same time we must not forget that we have also to teach a great lesson to the world. We cannot do without the world outside India; it was our foolishness that we thought we could, and we have paid the penalty by about a thousand years of slavery. That we did not go out to compare things with other nations, did not mark the workings that have been all around us, has been the one great cause of this degradation of the Indian mind. We have paid the penalty; let us do it no more. All such foolish ideas that Indians must not go out of India are childish. They must be knocked on the head; the more you go out and travel among the nations of the world, the better for you and for your country. If you had done that for hundreds of years past, you would not be here today at the feet of every nation that wants to rule India. The first manifest effect of life is expansion. You must expand if you want to live. The moment you have ceased to expand, death is upon you, danger is ahead. I went to America and Europe, to which you so kindly allude; I have to, because that is the first sign of the revival of national life, expansion. This reviving national life, expanding inside, threw me off, and thousands will be thrown off in that way. Mark my words, it has got to come if this nation lives at all. This question, therefore, is the greatest of the signs of the revival of national life, and through this expansion our quota of offering to the general mass of human knowledge, our contribution to the general upheaval of the world, is going out to the external world.

Again, this is not a new thing. Those of you who think that the Hindus have been always confined within the four walls of their country through all ages, are entirely mistaken; you have not studied the old books, you have not studied the history of the race aright if you think so. Each nation must give in order to live. When you give life, you will have life; when you receive, you must pay for it by giving to all others; and that we have been living for so many thousands of years is a fact that stares us in the face, and the solution that remains is that we have been always giving to the outside world, whatever the ignorant may think. But the gift of India is the gift of religion and philosophy, and wisdom and spirituality. And religion does not want cohorts to march before its path and clear its way. Wisdom and philosophy do not want to be carried on floods of blood. Wisdom and philosophy do not march upon bleeding human bodies, do not march with violence but come on the wings of peace and love, and that has always been so. Therefore we had to give. I was asked by a young lady in London, “What have you Hindus done? You have never even conquered a single nation.” That is true from the point of view of the Englishman, the brave, the heroic, the Kshatriya — conquest is the greatest glory that one man can have over another. That is true from his point of view, but from ours it is quite the opposite. If I ask myself what has been the cause of India’s greatness, I answer, because we have never conquered. That is our glory. You are hearing every day, and sometimes, I am sorry to say, from men who ought to know better, denunciations of our religion, because it is not at all a conquering religion. To my mind that is the argument why our religion is truer than any other religion, because it never conquered, because it never shed blood, because its mouth always shed on all, words of blessing, of peace, words of love and sympathy. It is here and here alone that the ideals of toleration were first preached. And it is here and here alone that toleration and sympathy have become practical it is theoretical in every other country, it is here and here alone, that the Hindu builds mosques for the Mohammedans and churches for the Christians.

So, you see, our message has gone out to the world many a time, but slowly, silently, unperceived. It is on a par with everything in India. The one characteristic of Indian thought is its silence, its calmness. At the same time the tremendous power that is behind it is never expressed by violence. It is always the silent mesmerism of Indian thought. If a foreigner takes up our literature to study, at first it is disgusting to him; there is not the same stir, perhaps, the same amount of go that rouses him instantly. Compare the tragedies of Europe with our tragedies. The one is full of action, that rouses you for the moment, but when it is over there comes the reaction, and everything is gone, washed off as it were from your brains. Indian tragedies are like the mesmerist’s power, quiet, silent, but as you go on studying them they fascinate you; you cannot move; you are bound; and whoever has dared to touch our literature has felt the bondage, and is there bound for ever. Like the gentle dew that falls unseen and unheard, and yet brings into blossom the fairest of roses, has been the contribution of India to the thought of the world. Silent, unperceived, yet omnipotent in its effect, it has revolutionised the thought of the world, yet nobody knows when it did so. It was once remarked to me, “How difficult it is to ascertain the name of any writer in India”, to which I replied, “That is the Indian idea.” Indian writers are not like modern writers who steal ninety percent of their ideas from other authors, while only ten per cent is their own, and they take care to write a preface in which they say, “For these ideas I am responsible”. Those great master minds producing momentous results in the hearts of mankind were content to write their books without even putting their names, and to die quietly, leaving the books to posterity. Who knows the writers of our philosophy, who knows the writers of our Purânas? They all pass under the generic name of Vyâsa, and Kapila, and so on. They have been true children of Shri Krishna. They have been true followers of the Gita; they practically carried out the great mandate, “To work you have the right, but not to the fruits thereof.”

Thus India is working upon the world, but one condition is necessary. Thoughts like merchandise can only run through channels made by somebody. Roads have to be made before even thought can travel from one place to another, and whenever in the history of the world a great conquering nation has arisen, linking the different parts of the world together, then has poured through these channels the thought of India and thus entered into the veins of every race. Before even the Buddhists were born, there are evidences accumulating every day that Indian thought penetrated the world. Before Buddhism, Vedanta had penetrated into China, into Persia, and the Islands of the Eastern Archipelago. Again when the mighty mind of the Greek had linked the different parts of the Eastern world together there came Indian thought; and Christianity with all its boasted civilisation is but a collection of little bits of Indian thought. Ours is the religion of which Buddhism with all its greatness is a rebel child, and of which Christianity is a very patchy imitation. One of these cycles has again arrived. There is the tremendous power of England which has linked the different parts of the world together. English roads no more are content like Roman roads to run over lands, but they have also ploughed the deep in all directions. From ocean to ocean run the roads of England. Every part of the world has been linked to every other part, and electricity plays a most marvellous part as the new messenger. Under all these circumstances we find again India reviving and ready to give her own quota to the progress and civilisation of the world. And that I have been forced, as it were, by nature, to go over and preach to America and England is the result. Every one of us ought to have seen that the time had arrived. Everything looks propitious, and Indian thought, philosophical and spiritual, roast once more go over and conquer the world. The problem before us, therefore, is assuming larger proportions every day. It is not only that we must revive our own country — that is a small matter; I am an imaginative man — and my idea is the conquest of the whole world by the Hindu race.

Wait a minute… “conquest of the whole world by the Hindu race”? Shocking, no? What exactly did he mean? Read more in Part 2 – Swami Vivekananda on Spiritual Conquest.