The multiplicity is only apparent. This is the doctrine of the Upanishads. And not of the Upanishads only. The mystical experience of the union with God regularly leads to this view, unless strong prejudices stand in the way.
Hinduism dies if untouchability lives, and untouchability has to die if Hinduism is to live.
The Hindus have cultivated the power of analysis and abstraction. No nation has yet produced a grammar like that of Panini.
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.
The Hindus progressed in the subjective sciences.
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!
Hindus believe Buddha to be an Avatara.
If you are with a fully enlightened being, a jivan mukta, liberated soul, the quality of light is so clear, that you don't really know that it is there until later.
Present-day Hinduism and Buddhism were growths from the same branch. Buddhism degenerated, and Shankara lopped it off!
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.
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.
India is, the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great grand mother of tradition. our most valuable and most instructive materials in the history of man are treasured up in India only.
Hinduism does not rest on the authority of one book or one prophet, nor does it posses a common creed like the Kalma.
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.
It is very significant that some of the most thoughtful and cultured men are partisans of a pure vegetable diet
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.
If God gives me the privilege of dying for the Hinduism of my conception, I shall have sufficiently died for the unity of all and even for Swaraj.
Cow protection is the gift of Hinduism to the world.
If you only do what you know you can do- you never do very much.
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.
Buddha never rejected Hinduism, but he broadened its base. He gave it a new life and a new interpretation.
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".
Though philosophical Hinduism has no other god but God, it cannot be denied that practical Hinduism is not so emphatically uncompromising as Islam.
Chemistry ceases to improve when one element is found from which all others are deductible. Physics ceases to progress when one force is found of which all others are manifestations. So religion ceases to progress when unity is reached, which is the case with Hinduism.
Hinduism is not a codified religion.
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