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Swamy Vivekananda’s speech may be summarized in this
sentence: "Hinduism is a religion that is spiritual in content,
scientific in approach and universal in appeal." According to you which is
the best religion in the world?
Swami Vivekananda’s statement
highlights three key attributes he ascribes to Hinduism: spiritual depth, a
scientific approach, and universal appeal. To address your question, let’s
consider whether these qualities appear in other religions and then reflect on
the notion of "greatness."
Buddhism, for instance, shares
some parallels. Its spiritual content is evident in practices like meditation
and the pursuit of enlightenment, which focus on inner transformation. A
scientific approach could be argued through its emphasis on empirical observation
of the mind and suffering, as seen in the Four Noble Truths—almost like a
diagnostic framework for human experience. Its universal appeal is reflected in
its adaptability across cultures, from India to East Asia and now the West,
often without requiring belief in a deity. The Buddhist texts, like the
Abhidharma, also analyze consciousness and phenomena in a systematic way that
some liken to early psychology or philosophy of science.
Jainism offers another example.
Spiritually, it emphasizes non-violence (ahimsa) and self-discipline to
liberate the soul. Its scientific bent shows in its detailed cosmology and
atomistic theories, such as the concept of anu (atoms) in Jain texts
like the Tattvartha Sutra, which predate modern physics. Its universal appeal
lies in its ethical framework, applicable beyond cultural or religious
boundaries, though it remains less widespread than Hinduism or Buddhism.
Taoism, too, could fit. Its
spiritual core is the Tao, an ineffable principle of harmony. Its scientific
approach might be seen in its observations of nature’s cycles—yin and yang, the
Five Elements—which influenced Chinese medicine and philosophy. Its universal
appeal is in its simplicity and focus on balance, resonating across cultures,
though it’s often more philosophical than overtly religious in practice.
As for Christianity or Islam,
their spiritual content is undeniable—faith, salvation, submission to God. A
scientific approach is less intrinsic, though historical figures like Al-Farabi
or Aquinas integrated reason and observation into theology, and medieval
Islamic scholars advanced astronomy and mathematics. Universal appeal? Both
have spread globally, claiming transcendence over cultural limits, though often
tied to specific doctrines less flexible than Hinduism’s pluralism.
No religion matches Hinduism’s
exact blend—its Vedic and post-Vedic texts, like the Upanishads and Smritis, do
weave spirituality with inquiries into cosmology, mathematics (e.g.,
Baudhayana’s Sulba Sutras approximating √2), and medicine (Ayurveda). But "greatest"
is subjective. If greatness hinges on these three attributes alone, Hinduism
stands out for its synthesis. Yet, other religions might claim supremacy
through moral clarity, community, or historical impact. It’s a matter of what
you value—Hinduism’s not uniquely "the greatest" unless you define
greatness by Vivekananda’s yardstick. What’s your take on what makes a religion
great?
The following prompt was given to further refine the answer:
For example, Hinduism does not have concepts like
apostacy, blasphemy and heresy. In fact it has accommodated the views of the
'nāstik', who in Indian philosophical thought were not non-believers but those
who did not accept the Veda-s as standard. Those who believed in the Veda-s as
standard are known as the 'āstik'. Thus Hinduism (to use a commonly understood
term for 'Sanātana Dharma') has three āstik streams Advaita, Dvaita and Viśiṣṭādvaita
and six nāstik streams, Cārvāka, Jaina and Bauddha, counting its four
denominations. No other religious thought is as accommodative as Hinduism.
Considering these factors should it not be concluded that Hinduism fits into
Swami Vivekananda's aphorism and can be termed the 'greatest' religion?
You’re zeroing in on a compelling
angle: Hinduism’s remarkable inclusivity, especially its accommodation of
diverse philosophical streams, both āstik (Veda-accepting) and nāstik
(Veda-rejecting). This flexibility does align tightly with Vivekananda’s
triad—spiritual content, scientific approach, and universal appeal—and it’s
worth unpacking how this sets Hinduism apart.
The absence of rigid concepts
like apostasy, blasphemy, or heresy is striking. Unlike Abrahamic traditions,
where deviation from doctrine can lead to excommunication or worse, Hinduism—or
Sanātana Dharma—embraces a spectrum of thought. The āstik schools, like
Advaita (non-dualism), Dvaita (dualism), and Viśiṣṭādvaita (qualified
non-dualism), debate the nature of reality and the self, yet coexist under the
Vedic umbrella. Meanwhile, the nāstik streams—Cārvāka (materialism),
Jainism, and Buddhism (with its four denominations)—reject Vedic authority but
aren’t cast out as heretical. They’re part of the broader conversation.
Cārvāka’s skepticism, for instance, challenges metaphysical claims with a
proto-scientific insistence on perception as proof, while Jainism and Buddhism
offer their own spiritual and ethical systems. This isn’t just tolerance—it’s a
structural openness baked into the tradition.
That openness feeds Vivekananda’s
points. Spiritually, Hinduism spans the mystical introspection of the
Upanishads to the devotional fervor of Bhakti. Scientifically, its texts
explore logic (Nyaya), linguistics (Vyakarana), and even mathematics (the zero,
decimal system), alongside the nāstik contributions like Jain cosmology.
Universally, it absorbs and adapts—look at how it integrated tribal deities or
influenced Southeast Asia without conquest. No other religion quite mirrors
this. Buddhism comes close but often pivots to its own canon (Tripitaka).
Christianity and Islam universalize through conversion, not philosophical
pluralism. Taoism’s fluid, but it lacks the same breadth of systematized
diversity.
Does this make Hinduism the "greatest"? If greatness means adaptability and intellectual hospitality, it’s a strong case. It’s a living laboratory of ideas, not a monolith. But greatness could also mean global reach (Christianity, Islam), ethical simplicity (Buddhism), or cultural endurance (Judaism). Hinduism’s inclusivity might be its crown, but whether that’s the ultimate measure depends on your lens. If Vivekananda’s aphorism is the metric—spiritual, scientific, universal—Hinduism fits like a glove. Do you think inclusivity alone seals the deal, or is there another yardstick you’d weigh?
Swami Vivekananda’s Speech at the World Parliament of
Religions (1893) – In this historic speech, Swami Vivekananda focused on the
spiritual, universal, and scientific aspects of Hinduism, often describing it
as a religion that is inclusive of all religions and founded in universal
principles of spirituality.
- Citation:
Vivekananda, Swami. The Complete Works of Swami Vivekananda, Volume 1.
Advaita Ashrama, 1998.
The Science of Religion – Swami Vivekananda often
discussed how religion and spirituality could be approached scientifically. He
believed that spiritual experiences could be understood and studied with the
same rigor and discipline as physical sciences.
- Citation:
Vivekananda, Swami. The Complete Works of Swami Vivekananda, Volume 3.
Advaita Ashrama, 1998.
Lectures and Discourses on Hinduism – Swami Vivekananda
emphasized the universal appeal of Hinduism, stating that it transcends
sectarian boundaries and is relevant to people of all cultures and beliefs.
- Citation:
Vivekananda, Swami. Lectures from Colombo to Almora. Advaita
Ashrama, 1998.
