Swami Vivekananda Quotes About Hinduism
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Did Buddha teach that the many was real and the ego unreal, while orthodox Hinduism regards the One as the real, and the many as unreal?" the Swami was asked. "Yes", answered the Swami. "And what Ramakrishna Paramahamsa and I have added to this is, that the Many and the One are the same Reality, perceived by the same mind at different times and in different attitudes.
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Too early religious advancement of the Hindus and that superfineness in everything which made them cling to higher alternatives, have reduced them to what they are. The Hindus have to learn a little bit of materialism from the West and teach them a little bit of spirituality.
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Modern Hinduism, modern Jainism, and Buddhism branched off at the same time. For some period, each seemed to have wanted to outdo the others in grotesqueness and humbuggism.
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Hinduism is the mother of all religions
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The Hindus progressed in the subjective sciences.
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In everything, there are two kinds of development-analytical and synthetical. In the former the Hindus excel other nations. In the latter they are nil.
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One point of difference between Hinduism and other religions is that in Hinduism we pass from truth to truth-from a lower truth to a higher truth-and never from error to truth.
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The fault with all religions like Christianity is that they have one set of rules for all. But Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of Shanta or blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Shukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best.
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There have been two lines of progress in this world-political and religious. In the former the Greeks are everything, the modern political institutions being only the development of the Grecian; in the latter the Hindus are everything.
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I believe that the Hindu faith has developed the spiritual in its devotees at the expense of the material, and I think that in the Western world the contrary is true. By uniting the materialism of the West with the spiritualism of the East I believe much can be accomplished. It may be that in the attempt the Hindu faith will lose much of its individuality.
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There is this difference between the love taught by Christianity and that taught by Hinduism: Christianity teaches us to love our neighbours as we should wish them to love us; Hinduism asks us to love them as ourselves, in fact to see ourselves in them.
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Hinduism threw away Buddhism after taking its sap. The attempt of all the Southern Acharyas was to effect a reconciliation between the two. Shankaracharya's teaching shows the influence of Buddhism. His disciples perverted his teaching and carried it to such an extreme point that some of the later reformers were right in calling the Acharya's followers "crypto-buddhists".
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All sectarian religions take for granted that all men are equal. This is not warranted by science. There is more difference between minds than between bodies. One fundamental doctrine of Hinduism is that all men are different, there being unity in variety. Even for a drunkard, there are some Mantras-even for a man going to a prostitute!
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That the Hindus, absorbed in the ideal, lacked in realistic observation is evident from this. Take painting and sculpture. What do you see in the Hindu paintings? All sorts of grotesque and unnatural figures. What do you see in a Hindu temple? A Chaturbhanga Narayana or some such thing. But take into consideration any Italian picture or Grecian statue-what a study of nature you find in them! A gentleman for twenty years sat burning a candle in his hand, in order to paint a lady carrying a candle in her hand.
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I am a Hindu, I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true.
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Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing not in believing, but in being and becoming.
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Desire can be eradicated from the roots by firmly imbibing the four attributes of: Jnan, Atmanishtha, Vairagya, Dharma and the full fledged devotion to God.
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From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists and the atheism of the Jains, each and all have a place in the Hinduism religion.
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Gita and Ganga constitute the essence of Hinduism; one its theory and the other its practice.
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The older I grow, the more I see behind the idea of the Hindus that man is the greatest of all beings.
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Present-day Hinduism and Buddhism were growths from the same branch. Buddhism degenerated, and Shankara lopped it off!
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The Hindus have cultivated the power of analysis and abstraction. No nation has yet produced a grammar like that of Panini.
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Individuality in universality is the plan of creation. Each cell has its part in bringing about consciousness. Man is individual and at the same time universal. It is while realising our individual nature that we realise even our national and universal nature. Each is an infinite circle whose centre is everywhere and circumference nowhere. By practice one can feel universal Selfhood which is the essence of Hinduism. He who sees in every being his own Self is a Pandita (sage).
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The great secret of true success, of true happiness, is this: the man or woman who asks for no return, the perfectly unselfish person, is the most successful.
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Feel nothing, know nothing, do nothing, have nothing, give up all to God, and say utterly, 'Thy will be done.' We only dream this bondage. Wake up and let it go.
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Proselytism is tolerated by Hinduism. Any man, whether he be a Shudra or Chandala, can expound philosophy even to a Brahmin. The truth can be learnt from the lowest individual, no matter to what caste or creed he belongs.
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The three essentials of Hinduism are belief in God, in the Vedas as revelation, in the doctrine of Karma and transmigration.
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Hindus believe Buddha to be an Avatara.
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The present Hindu society is organised only for spiritual men, and hopelessly crushes out everybody else. Why? Where shall they go who want to enjoy the world a little with its frivolities? Just as our religion takes in all, so should our society. This is to be worked out by first understanding the true principles of our religion and then applying them to society. This is the slow but sure work to be done.
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Hindus believe in God positively. Buddhism does not try to know whether He is or not.
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