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’S PERSPECTIVE OF RADICAL IN

By: Syafira Anisatul Izah NIM: 36.2015.2.1.0382

DEPARTMENT OF COMPARATIVE STUDY OF FACULTY OF USHULUDDIN UNIVERSITY OF DARUSSALAM GONTOR PONOROGO 1440/2019

SWAMI VIVEKANANDA’S PERSPECTIVE OF RADICAL UNIVERSALISM IN HINDUISM

THESIS Presented to University of Darussalam Gontor Submitted in Partial Fulfillment of Requirement For the Degree of Licentiate (S1) In Faculty of Ushuluddin Department of Comparative Study of Religions

By Syafira Anisatul Izah 36.2015.2.1.0382

Supervisor Abdullah Muslich Rizal Maulana, M.A

DEPARTMENT OF COMPARATIVE STUDY OF RELIGIONS FACULTY OF USHULUDDIN UNIVERSITY OF DARUSSALAM GONTOR PONOROGO 1440/2019 ABSTRAK Perspektif Swami Vivekananda tentang Radikal Universalisme dalam Hinduisme Syafira Anisatul Izah 362015210382 Swami Vivekananda adalah figur reformasi Hinduisme modern, ia merupakan sosok penting yang banyak berkontribusi dalam perubahan Hinduisme. Ia membangkitkan Hinduisme dengan menciptakan lingkungan bernuansa Eropa pada tanah kelahirannya . Vivekananda memiliki pemikiran yang rasional dan berjiwa nasionalis. Dalam perkembangannya, Vivekananda banyak mengambil ide-ide Barat dan mengaplikasikan dalam kehidupan sehari-harinya. Dia banyak berkontribusi dalam perubahan Hinduisme menuju Hinduisme modern. Karena dalam sejarahnya Hinduisme terbagi menjadi dua, yaitu Tradisional Hinduime dan Neo-Hinduisme. Di Neo-Hinduisme ini sangat memungkinkan untuk memodernkan ajaran Hindu tradisional, dimana pengaruh Kristen Britania mulai menjajaki ranah Hinduisme, dari pendidikan yang diajarkan kepada anak usia dini hingga teologi barat yang mulai diaplikasikan di kehidupan Hindu modern ini. Berangkat dari latar belakang di atas, peneliti mencoba menjelaskan konsep Swami Vivekananda terhadap Radikal Universalisme. Untuk merealisasikan tujuan tersebut, dalam penelitian ini peneliti menggunakan metode deskriptif dan analisis. Metode deskriptif digunakan untuk menjelaskan dan mendeskripsikan tentang sejarah kehidupan Swami Vivekananda, sementara metode analisis digunakan untuk menganalisis konsep Swami Vivekananda terhadap Radikal Universalisme. Berdalih dari pemikirannya tentang Radikal Universalisme, diketahui bahwa Swami Vivekananda menghadiri Parlemen Agama Dunia pada tahun 1893 di Chicago. Disana dia memperkenalkan Hinduisme di kancah internasional. Disamping itu, Swami Vivekananda banyak mengadopsi ide dan ajaran dari Barat. Dibantu oleh gurunya, ia berhasil mendirikan , sebuah organisasi yang berasaskan universal agama. Dengan organisasi ini, dan dibantu oleh para reformis Hinduisme modern, Vivekananda mulai mengenalkan dan menyebarkan ajaran , karena menurutnya Vedanta adalah ajaran masa depan. Karena ia memaknai Vedanta sesuai konsep idealnya. Dalam pandangan sendiri, Universalisme yang dipelopori oleh Swami Vivekananda memiliki pengertian tersendiri, adapun Universalisme dalam Islam adalah menjunjung tinggi kesetaraan dalam keadilan Serangkaian ajaran yang mencakup berbagai bidang, seperti hukum agama (fiqh), iman (tauhid), dan etika (moral). Namun peneliti merasa masih banyak kekurangan yang perlu disempurnakan oleh para peneliti yang lain, yang juga mengkaji Radikal Universalisme, khususnya menurut perspektif Swami Vivekananda. Dengan itu, kajian mengenai Radikal Universalisme dan pemikirnan Swami Vivekananda mengenai Radikal Universalisme, bagaimana sejarahnya dan pengaruhnya terhadap masyarakat sosial dapat dikembangkan secara luas.

iv ABSTRACT Swami Vivekananda’s Perspective of Radical Universalism in Hinduism Syafira Anisatul Izah 362015210382 Swami Vivekananda is a reform figure of modern Hinduism, he is an important figure who contributed a lot to the change in Hinduism, He aroused Hinduism by creating a nuanced European environment in his native India. Vivekananda has rational and nationalist thought. In its development, Vivekananda took many Western idea and applied them in daily life. He contributed a lot in alteration Hinduism towards modern Hinduism. Because in its history Hinduism is divided into two, namely Traditional Hinduism and Neo-Hinduism. In Neo-Hinduism it is possible to modernize traditional Hindu teachings, where British Christian influence began to explore the realm of Hinduism, from education taught to early childhood to western which began to be applied in modern Hindu life. Departing from the above background, the researcher tries to explain Swami Vivekananda thought on Radical Universalism. To realize this purpose, in this study the researcher uses descriptive and analytical methods. Descriptive method used to explain and describe Swami Vivekananda’s history of life, while the analytical method used to analyse his concept of Radical Universalism. Arguing from his thoughts on Radical Universalism, knowing that Swami Vivekananda attended the World Parliament in 1893 at Chicago. There, he introduced Hinduism on the international. Besides that, Swami Vivekananda adopted many ideas and teachings from West. Assisted by his teacher, he succeeded in establishing the Ramakrishna Mission, an organization based on universal religion. with this organization, and assisted by the reformist of modern Hinduism, Vivekananda began to introduce and disseminate Vedanta teachings, according to him, Vedanta was the teaching of the future. because he interpreted Vedanta to his ideal concept. In the view of Islam itself, Universalism pioneered by Swami Vivekananda has its own understanding, while Universalism in Islam is upholding equality in justice A series of teachings that cover various fields, such as religious law (fiqh), (tauhid), and (moral). But the researcher feels there are still many shortcomings that need to be completed by another researcher, or academics who also reviewed Radical Universalism, particularly by Swami Vivekananda. Then, the research about Radical Universalism and Swami Vivekananda’s view about Radical Universalism, how its history and its impact towards society could be improved broadly.

v vi vii viii ix THE MOTTOES

“Ye yatha mam prapadyante tams tathaiva bhajamy aham, mama vartmanuvartante manusyah partha sarvasah.” “Whichever path someone goes to Me, i Iive it accordingly, Everyone is looking for me in various ways, O son Partha (Arjuna).” - IV: 11-

“Yo yo yam yam tanum bhaktah sraddhayarcitum icchati, tasya tasyacalam sraddham tam eva vidadhamy aham.” “Any that someone wants to embrace, I treat them the same and I give a generous blessing so that he is more stable.” -Bhagavad Gita VII: 27-

x DEDICATION

I dedicate this worthy thesis to them as their big support on finishing this thesis:

Allah Almighty, the Most Merciful, the Most Compassionate, the King, the Powerful, the Most Gentle, and the Gracious.

Muhammad SAW, the Light of Humanity, Most Believable, Most Trusteeship, Most Intelligence, and the Most Noble.

My beloved parents Samsul Hadi and Tutik Hariyani; you are my best motivation ever

My cool brothers Eka Shandi Adiyatma, thanks for gaining up my desire

Dean of Faculty of Ushuluddin, Al-Ustadz H. Syamsul Hadi Untung, M.A., MLS.

Vice Dean of Ushuluddin Faculty Al-Ustadz Dr. Jarman Arroisi, M.A.

Head of Comparative Study of Religions Department, Al-Ustadz Asep Awaludin M.Ud, all of my beloved lectures and UNIDA staffs especially in the Faculty of Ushuluddin.

My Supervisor, Al-Ustadz Abdullah Muslich Rizal Maulana M.A. for guiding me this far

My classmates; Vivi, Jeki, Amel, Helda, Amrina, Alhini, Kartika, Khodijah, Endah, Naila, Mutiah, Jahroh, Fela, Firda, Widya, Zalfaa, Eva, Khairunnisa’, Ria, Nadia. I’m really thankful to you who always cheer up my days

All member of class 4 and 3x (especially 3 intensive B), who always give me support while doing this thesis

All of my precious family, friends, teachers and students that I cannot mention them one by one

xi

ACKNOWLEDGEMENT

In the name of Allah, Allah Almighty, The Truth, The Knower, praise be to Allah the Lord of the world, shalawat and salam be upon the final prophet of Islam, Muhammad SAW and His family, shahabah and every who follow His path till the end. By the mercy, blessing, and help of Allah, the Great Almighty, the researcher could possibly accomplish the writing of this humble thesis. Therefore, she wishes express her sincere to: 1. The Headmasters of Darussalam Gontor Modern Islamic Boarding School; DR. K. H. Abdullah Syukri Zarkasyi, M.A., K.H. Hasan Abdullah Sahal, K.H. Syamsul Hadi Abdan, S.Ag, who have allowed the researcher to study in University of Darussalam Gontor. 2. The Rector of University of Darussalam Gontor Prof. Dr. K.H. Amal Fathullah Zarkasyi, the first vice rector Dr. H. Hamid Fahmi Zarkasyi M.Ed., M.Phil, the second vice rector Dr. H. Setiawan bin Lahuri, M.A, the third vice rector Dr. Abdul Hafidz Zaid, M.A. 3. Dean of Faculty of Ushuluddin, Al-Ustadz H. Syamsul Hadi Untung, M.A., M.Ls. 4. Vice dean of Faculty of Ushuluddin, Al-Ustadz Dr. Jarman Arraisi, M.A 5. The headmaster of Department of Comparative Study of Religions Faculty of Ushuluddin; Al-Ustadz Asep Awaludin, M.Ud. 6. Honorable supervisor, Al-Ustadz Abdullah Muslich Rizal Maulana M.A, for his worthy guidances and suggestions in writing her thesis. 7. The Headmaster of Darussalam Gontor Modern Islamic Boarding School for Girls Campus V H. Hamim Syuhada’, M.Ud for his worthy motivation and guidance in writing her thesis. 8. All the lectures of University of Darussalam Gontor for their teaching during her study in the institute.

xiii 9. For her parents who have educated and guide her from her childhood up to now, and her beloved brothers who have supported her mentally and materially. 10. Moreover, all her friends who have contributed to accomplish this thesis. May Allah reciprocate a proportionate reward for them and bless them, and may this humble thesis be and useful to the readers and especially for the researcher. Contents DECLARATION...... iv APPROVAL OF SUPERVISOR...... v CERTIFICATION...... vi DECISION OF THE TEAM...... vii MOTTO...... viii DEDICATION...... ix ABSTRACT...... x ABSTRAK...... xi ACKNOWLEDGEMENT...... xii CONTENTS...... xv

CHAPTER ONE: INTRODUCTION...... 1 A.. Background of Study...... 1 B.. The Problem of Study...... 4 C.. The Purpose of the Study...... 4 D.. The Importance of the Study...... 4 E.. Literature Review...... 5 F.. Theoretical Framework...... 6 G.. The Method of Study...... 8 1. The Techniques of Data Collection...... 9 2.. Data Analysis Method...... 10 H.. The System of Study...... 11

CHAPTER TWO: SWAMI VIVEKANANDA’S BIOGRAPHHY AND RADICAL UNIVERSALISM...... 13 A. SWAMI VIVEKANANDA’S LIFE...... 13 1. His Life...... 13 2. His Education...... 15 3. His Thought...... 17 B. RADICAL UNIVERSALISM ...... 20 1. The Introduction of Radical Universalism ...... 20

xv 2. The Definitions of Universal Religion from Several Figures...... 22 a. Rammohun Roy...... 22 b. Ramakrishna Paramhamsa...... 24 c.. Mohandas Karamchand Gandhi ()...... 26

CHAPTER THREE: SWAMI VIVEKANANDA’S THOUGHT ABOUT RADICAL UNIVERSALISM...... 28 A.. Radical Universalism as the adapted from Western Thought28 B.. Traditional Hinduism Vs Neo-Hinduism ...... 39 C.. Radical Universalism concept of Swami Vivekananda, and his concept of Vedanta...... 44 D. Islam’s Response to Universalism...... 53 CHAPTER FOUR...... 55 CLOSING...... 55 A..Conclusion...... 55 B. Recommendation...... 55 C. Closing...... 57 BIBLIOGRAPHY...... 56

xvi CHAPTER ONE

INTRODUCTION

A. Background of Study The term Hinduism1 was coined by British researchers in the final decades of the eighteenth century and became familiar as a designator of religious ideas and practices distinctive to India. It is also popular as Vedic or Veda religion referring to an effort to embrace an age-old textual source and Brahmanic tradition which preserve and interpreted it as a way of life.2 Hinduism, besides, is known as Sanatana (eternal law) as well; representing a Catholic-like tradition consisting images, dietary codes, veneration of cows, etc. which are not necessarily agreed by Major . Considering such multiple interpretations related to how this religion is called, ‘Hinduism’ is the most globally accepted term as it is adapted from various Indic languages.3

1 Hinduism is a religion structured around diversity and bifurcated identities. Elaine M. Fisher, Hindu Pluralism, Religion and the Public Sphere in Early Modern South India, (California: University of California Press, 2017), p. 151. 2 John Stratton Hawley and Vasudha Narayanan, The Life of Hinduism, (London: University of California Press, 2007), p. 10. 3 John Stratton Hawley and Vasudha Narayanan, The Life of Hinduism… p. 10. All these terms were introduced by Monier-Wiliam, was the second Boden Professor of Sanskrit at Oxford University, England. He studied, documented Asian languages, especially Sanskrit, Persian, and Hindustan. In his famous book in its connexion with Brahmanism and Hinduism and its contrast with , A book written by Monier Monier Williams. He explains that religion for centuries, scripture and theology were the focus of prodigious amounts of scholarship and publishing, which it dominated in the English-speaking world by the work of Protestant Christians. Enlightenment and science, anthropology, ethnology, and the colonial experience all brought new perspectives, lively debates and heated controversies to the study of religion and its role in the world, many of which continue to this day. Due to a large number of Western teaching that dominates Hinduism teaching, it would be easy to show that periodical outbursts of unbelief and have taken place in India very much in the same way as in Europe. Monier Monier Williams, Buddhism in its connexion with Brahmanism and Hinduism and its contrast with Christianity, (New York: University, 2009), p. 7. Many modern Hinduism teaching being dominated by Western taught. And its teachings are absorbed, adopted and applied in Hinduism, another kind of targeting has

1 2

Remarkably, when the discussion about, “what is Hinduism?” it is initiated, it always gets a multitude of confusions and contradictories. It is on account of there are a lot of religious practices embedded in Hinduism. Hinduism has a number of and , more scriptures, more saints, sages, and avatars (divine incarnations),4 than any other religions in the world. And more, Hindus are able to identify two major statements in Hinduism: either as the acceptance by all of one religion or as an acceptance of all the religions by one.5 Many Hindus are now completely convinced, this is actually what Hinduism teaches. The question is almost similar to the understanding of Pluralism6 that derived from Western teachings. It can be said that Hinduism is the largest pluralistic religion in the world.7 As it will be found the concept of unity in Hinduism as a way of life,8 life about the nation of One Being by concentration on the ethical core of each religion and of the also become prominent recently in relation not the practice of Hinduism. Many Western experts said that the core teachings of Hinduism are dismissed as naïve, contradictory, and illogical. See also John Stratton Hawley and Vasudha Narayanan, The Life of Hinduism, (London: University of California Press, 2007), p. 273. 4 , A Hindu Call for , (Greece: Vedanta Study Circle, 1998), p. 3. 5 , The Concept of Universal Religion in Modern Hindu Thought, (London: Macmillan Press Ltd, 1998), p. 135. 6 Hinduism meaning about Pluralism is tolerant of religious differences. It does not seek to reduce all religions to a common model. It lets their differences stand out as they are and does not seek to cover them over with a veil of unity. Pluralism says that it is fine for Hindus to have different or even contrary views about religion and this does not have a problem. The Important thing is to seek truth or in a way that is most meaningful for us. David Frawley, A Hindu Call for Religious Pluralism, (Greece: Vedanta Study Circle, 1998), p. 6. 7 It teaches that there are many paths, many sages, and many holy books and that religion can claim any exclusive or final representation of truth. This does not mean that Hinduism does not know the one with truth. On the contrary, Hinduism recognizes a total and profound unity but one that is broad enough to allow for diversity and to integrate multiplicity, like the many leaves on a great Banyan tree. David Frawley, A Hindu Call for Religious Pluralism, (Greece: Vedanta Study Circle, 1998), p. 3. 8 Margaret Chatterjee, Reflections on Religious Pluralism in the Indian Context, Journal of Hindu-Christian Studies, Vol. 7, Article 5, January 1994, p. 8. 3

“One True God”. The point to be noted in the context of religious pluralism, that statement regarding all religions are actually one religion indicates a theological unity. Pluralism is an attempt to harmonize different religious beliefs in a spirit of tolerance and mutual appreciation. it is not a useful word until the difference is a problem, and then it becomes a way in which people come to terms with otherness and come to treat others.9 Swami Vivekananda was a reformer in reviving Hinduism to create a European society with India religion, the world Vivekananda embraced was rational, scientific, masculine, sane, normal, orthodox and nationalistic.10 All his contribution has made to the national life of India and for the preservation of the Hindu religion.11 Vivekananda was powerfully influenced by Western social ideals adopting The Christian pattern of devotion as well.12 The genuine theological work was done by Vivekananda for the sake of Hinduism Pluralism in the earliest 20th century.13 He reconstructed a viable pluralistic worldview that holds meaning for practitioners past and present.14 The advantages of Swami Vivekananda is he renewed the teaching of Vedanta which combined with eternal calmness, the calmness which cannot be ruffled, the balance of mind which never disturbed, whatever happens.15 By combining Vedanta teaching with the eternal calmness, it may preaches the ideal, and the ideal always far ahead of the real, of the practical. In its own teaching, Swami Vivekananda hope Vedanta can be practiced, can be

9 Wendy Doniger, Many Gods, Many Paths: Hinduism and Religious Diversity, (Chicago: Religion and Web Forum, 2006), p.7. 10 Jyotimaya Sharma, A Restatement of Religious Swami Vivekananda and the Making of , (London: Yale University Press, 2013), p.xii. 11 Swami Tapasyananda, Swami Vivekananda, His Life, and Legacy, (Chennai: Sri Ramakrishna Math, 1988), p.2. 12 Swami Tapasyananda, Swami Vivekananda, His Life, and Legacy…p.14. 13 Swami Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness. To the Hindus, he preached the idea of a strength-giving and man-making religion. Swami Nikhilananda, Vivekananda A Biography, published 1953, p.2 14 Elaine M. Fisher, Hindu Pluralism, Religion and the Public Sphere in Early Modern South India...p. 207. 15 Swami Vivekananda, Practical Vedanta, (London: 1896), p. 2. 4 carried into Hindus life, city life, the country life, the nation life, and the home life of every nation.16 For performing this great function, he introduced it at of Parliament 1893 in Chicago. Finally, all understandings of Vivekananda are summarized in an understanding of Radical Universalism which is nothing but to establish Hindu Nationalism. This thesis will discuss how does Swami Vivekananda renew Hinduism dogma with modern Hinduism with its understanding of Radical Universalism.

B. The Problem of Study Referring to the above background, the researcher formulates the problem of this research as follows: 1. What is the understanding of Radical Universalism according to Swami Vivekananda?

C. The Purpose of the Study While the goal of this research is: 1. To understand Swami Vivekananda views on Radical Universalism in Hinduism

D. The Importance of the Study The study is requested to give a valuable contribution to the researches and the whole student. It is hoped that this research can be used for: 1. Academic Importance: • To extend the knowledge of the researcher and other readers about Swami Vivekananda thought on Radical Universalism. • As one of the references which might be used for the next researcher. • To improve the understanding of the readers through Hinduism belief nowadays.

16 Swami Vivekananda, Practical Vedanta, (London: 1896), p. 5. 5

2. Social Importance: • This work is an effort to secure the Moslem from Western influence, which undermines the core teachings of Islam, and found many Western taught has been adopted in Hinduism and create new understanding through Hinduism

E. Literature Review Regarding the research about Swami Vivekananda on Radical Universalism. The researcher has analyzed the kind of some literature expressed about the topic of Radical Universalism. The researcher tries to present literature, which is related to this research. The first writing is Indian Religious Innovators and their influence as an Evolutionary Stage in Modern American Concept of Religion: 1880’s-1960’s. a research thesis. Written by Robert A. Jones a graduate from The Ohio State University period 2011. There he described that Hinduism ideology is imported from the east and reworked within the Western context. He also told many scientists such as Ramakrishna, Vivekananda globally.17 So, come after that Juparno Hatta, a graduate from Islamic University of Sunan Kalijaga period 2016 with his thesis Universalisme Islam Dalam Masyarakat Plural Menurut M. Amin Abdullah.18 He had an explanation about M. Amin Abdullah’s perspective on Universalism and how the relevance of Amin Abdullah thinking in developing the Contemporary . Then, analyzed it in Islamic perspective. But there is no idea regarding Radical Universalism in Hinduism. While, the next literature the researcher found is a journal written

17 Robert A. Jones, Indian Religious Innovators and their influence as an Evolutionary Stage in Modern American Concept of Religion: 1880’s-1960’s, A Research Thesis: Submitted to Fulfill the Partial Requirement for the Degree of Licentiate (S1) of Department of Comparative Studies of The Ohio University (November 2011). 18 Juparno Hatta, Universalisme Islam Dalam Masyarakat Plural Menurut M. Amin Abdullah, A Thesis: Submitted to Fulfill the Partial Requirement for the Degree of Licentiate (S1) of Faculty of Ushuluddin, Department of Religion Sociology of Islamic Thought, Islamic University of Sunan Kalijaga, (Yogyakarta, 2016). 6 by Subhadip Mukherjee, an assistant professor, Dept. of Political Science (HoD) in India. The title of his journal is Swami Vivekananda and the Idea of Democratic Vedantic Verse on Universal Brotherhood, from International Journal of Humanities and Social Science Studies-IJHSSS (Scholar Publication, Vol III, 2016) he described the concept of Swami Vivekananda about Universal equality of humankind to keep universal brotherhood in society. It is an idea to face the modern global era. Meanwhile, this journal discussing Swami Vivekananda ideas through social views by not discussing the history of the origin of Radical Universalism. Given all the above kinds of literature, researcher clearly have not found any specific research about Radical Universalism on Swami Vivekananda in Hinduism, all over above are about Hinduism ideology is imported from the east and reworked within Western context, Universalism on M. Amin Abdullah19 perspective and Vivekananda view on Social Universalism, but no explanation about Radical Universalism on Swami Vivekananda specifically. Then, the researcher tries to make a research that covers all the problem above with the other side that is more focused on the concept of Radical Universalism on Swami Vivekananda perspective.

F. Theoretical Framework Stating that some religions teach that some doctrines are very different various types of claims are being made in various types of saying. Scholars who study the history and literature of Hinduism can disagree about what doctrines Hinduism teaches without asserting those doctrines. But the opposite which would occur in these disagreements would not be the opposition of religious doctrine20, it explains that Hindus also can disagree among themselves about what Hinduism teaches a long time ago, but this would not yield oppositions of a doctrine of different religions.

19 M. Amin Abdullah is a philosopher, scientist, expert, hermeneutic and Indonesian Muslim scholar, he served as chairman of the Indonesia Academy of Science cultural affairs commission and was active in Muhammadiyah Organization. 20 William A. Christian, Oppositions of Religious Doctrines, (London: The Macmillan Press, 1972), p. 19. 7

Historically, Hinduism was divided into two religious, a Traditional Hinduism21 and Neo-Hinduism22. Neo-Hinduism were incited by British Christian, none other than their purpose is to destroy the systematic Hinduism, Hindu temples and sacred places by British educated, and spiritually co-opted the children of Hinduism itself. By these ways, it possible to “Westernize” and “Modernize” traditional Hinduism.23 From this doctrine which was influenced British Christian teaching, born a new ideology, Radical Universalism. It is the doctrine which makes the claim that “all religions are the same”. This dogmatic assertion is a very recent origin and has become one of the most harmful misconceptions in the Hindu world. It is a doctrine that has directly led to a self-defeating philosophical that has, in turn, weakened the stature and substance of Hinduism is very core. The problem of Radical Universalism is arguably the most important issue facing the global Hindu community today. And this damaging idea has wrought in modern Hinduism.24 One of Hinduism reformer is Swami Vivekananda. He lies in unswerving fidelity to ‘our religion’ and enhancing social freedom by removing priestcraft. Once this is achieved, the result will be an emergence of the best religion in the world. He tried to make European society with India’s religion. It has cleared that Vivekananda idea to create a society in India that resembled his conception of European society and to fabricate a religion for India that would be in harmony with this desirable model of

21 Traditional Hinduism is an ideology that had been responsible for the continuous development of thousands of years of sophisticated culture, architecture, music, philosophy, , and theology of Hinduism. 22 Neo-Hinduism was an artificial religious construct used as a paradigmatic juxtaposition to the legitimate traditional Hinduism that had been the religion and culture of the people for thousands of years. And it was used as an effective weapon to replace authentic Hinduism with a British invented version designed to make a subjugated people easier to manage and control. 23 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions are the same?... p.13. 24 Ibid, p. 4. 8 society.25 This thesis entitled “Swami Vivekananda on Radical Universalism”, to prevent misunderstanding and the purpose is to describe the particular topic of this study. The researcher needs to clarify the detail of title, that everything will be written is to give new science concerning the certain religion in the world and with some of these statements the researcher wants to explain about Swami Vivekananda on Radical Universalism in Hinduism view, which actually brings destruction to the core teachings in Hinduism, although indeed, the existence of Hinduism will still be recognized in the modern era. Through the explanation above, the researcher would like to research Swami Vivekananda about Radical Universalism in Hinduism view. Based on all those things, the researcher will use Theological Approach26 while this is the research approach of religion as opposed to religion, then the researcher will do analysis in their theology.

G. The Method of Study 1. Kind of research This research is literary research, which library literatures27 as the major sources. Then the researcher should analyze and focus to study Swami Vivekananda thought on Radical Universalism from his

25 Jyotirmaya Sharma, A Restatement of Religion Swami Vivekananda and the Making of Hindu Nationalism… p. 118-119. 26 Since Radical Universalism is by its very nature a subaltern part of theology, a study on the theology includes, directly or indirectly, those theological issues to which it is subaltern through the God. Kenan Osborne, The Theology of The Church Fir the Third Millennium-A Franciscan Approach-Studies in Systematic Theology, (: BRILL, 2009), p. xii. 27 General literature, namely the literature in the form of textbooks, in this case, religious books, encyclopedias, monographs and etc. Theories and concepts are carried out through deductive reasoning. While inductive reasoning to integrate and generalize from the results of research. Repeated deduction and induction can provide answers to problems that have been formulated, and the highest level of truth. Syahrin Harahap, Metodologi Studi Dan Penelitian Ilmu-ilmu Ushuluddin, (Jakarta: Rajawali Pers, 2009), h. 90. 9 own book and another kind of literature related to this research. This method is designed to flow the rational and effective way to achieve the maximum result.

1. The Techniques of Data Collection Then, the sources of data in this research should be classified into two parts: a. The Primary Sources 1. Vivekananda A Biography, written by Swami Nikhilananda, (London, 1953) he describes a historical fact about the life of Swami Vivekananda 2. A Restatement of Religion Swami Vivekananda and the Making of Hindu Nationalism, written by Jyotirmaya Sharma, (Yale University Press, London, 2013) this book will help the researcher about the influential restatement of Hinduism in the twenty-first- century by Vivekananda. And also it was critically examining the way Hindu self-image was sought to be created and justified. 3. Radical Universalism: does Hinduism teach that all religions are the same? written by Dr. Frank Morelaes, Ph.D. (New Delhi, 2008) he describes many misconceptions about the Hindu tradition, explains boldly about comprehend the origins and intellectual of Radical Universalism logically and compellingly. 4. Sri Ramakrishna, Swami Vivekananda, and Hindu-Christian Dialogue, written by Michael Stoeber (Journal of Hindu-Christian Studies, Vol. 8, 1995) this journal will help the researcher about Swami Vivekananda thought adopted the thought of Radical Universalism from West though. 5. Swami Vivekananda: The Friend of All, written by Swami Lokeswarananda (Gol Park, Kolkata, Ramakrishna Mission Institute of Culture, 1991), He tells the memorable of Swami Vivekananda life, and his regeneration through the Nationalism of Hinduism. 10

6. The Life of Hinduism, written by John Stratton Hawley and Vasudha Narayanan (London, 2007), this book explains all about the developing of Hinduism in detail, and how is Hinduism nowadays. b. The Secondary Sources By supplying additional information from secondary sources, the data will be to describe other different sights by calculating the thoughts, belief, and elements of person until it can enrich from the researcher’s role broader but still related to the main topic including books, articles, journal, website and etc.

2. Data Analysis Method This study is based on two methods. For the first is the descriptive method; is a method used to search for elements, attributes, and characteristic of the phenomenon.28 This description method used to describe by proposing the right phenomeneon of Hinduism in Radical Universalism on Swami Vivekananda views. The second is an analytic method.29 Then the researcher will manage any data concern the concept of Vivekananda about Radical Universalism. It is a method of finding data dealing with the object of study as much as possible which soon after will be logged, entered,

28 Suryana, Metodologi Penelitian Model Praktis Penelitian Kuantitatif dan Kualitatif Buku Ajar Perkuliahan, (Universitas Pendidikan Indonesia, 2010), p.20 Descriptive method used the following methods: Preparing the data for analysis, analyzing the data, and interpreting the data. Geoffrey Marczyk, Essential of Research Design and Methodology, (New Jersey, Jihn Wiley & Sons, Inc, 2005), p. 198. 29 The content analysis was developed mainly as a method for describing and explaining the characteristics of messages embedded in mass mediated and public texts. It is defined as a ‘research technique for making replicable and valid inferences from texts to the contexts of their use. It includes any of research technique used to describe any systemically analyze the content of written, spoken, or pictorial communication, and it usually results in the development of objective and quantitative data, although qualitative varieties that rely primarily or exclusively on qualitative analysis and reporting are common. Content analysis has its roots in . Michael Stausberg, etal., The Routledge Handbook of Research Methods in the Study of Religion, (Canada, Routledge Taylor, and Francis Group, 2011), p. 110. 11

transformed (as necessary), and organized into a database that will facilitate accurate and efficient statistical analysis.30 By this method, the researcher could analyze what are his thought on Radical Universalism especially according to his education and then knowing his concept that Vivekananda used. The characteristic of this work is a descriptive-analytic study.31 Hence the researcher considers it as library research, beginning with collecting sources of library literature, then analyze one data with others.

H. The System of Study To make the researcher easier in writing and to be easily understood, the researcher systematically divides into four chapters. In chapter one, the researcher treats the background of the study, its problem, the purpose of the study, the importance of study, the review of the literature, the method and the system of study. In chapter two, the researcher portrays the short biography of Swami Vivekananda which contains his life and education, and also his thought around Modern Hindu issues will be described descriptively. And the explanation about Radical Universalism, it’s concept, development, and history itself. The discussion of Swami Vivekananda on Radical Universalism is placed in chapter three. Here, the researcher discusses Swami Vivekananda thought on Radical Universalism which is adapted from Western thought. Its concept, issue and his goal of spreading it and how the perspective of Islam about it.

30 Geoffrey Marczyk, Essential of Research Design and Methodology, p. 199. 31 Knowledge of data analysis can help the researcher interpret data for the purpose of providing meaningful insight about the problem being examined. Geoffrey Marczyk, Essential of Research Design and Methodology…, p. 209. 12

Chapter four, final remarks, this chapter consist of conclusion and recommendation for readers to do better in order to develop this research in the suggestion part. CHAPTER TWO

SWAMI VIVEKANANDA’S BIOGRAPHHY AND RADICAL UNIVERSALISM

Before discussing the main topics of Swami Vivekananda on Radical Universalism, first, the researcher should understand about the life of Swami Vivekananda including his education experience, thoughts, and works. It is very useful to find out more about the reason behind why Vivekananda conceptualize Radical Universalism in Hinduism, and also, of course, as the second variable, the researcher will define briefly the Radical Universalism, based on its history and several figures.

A. SWAMI VIVEKANANDA’S LIFE

1. His Life Leaving aside his supra-sensual background of the personality known as Swami Vivekananda32, his worldly origin has to be traced to the ancient and well known Kayastha family of Dattas of Calcutta33, the famous Datta family of Simla, in Calcutta. His family name was Narendra Datta. Vivekananda was born on January 12, 1863, in Calcutta (Kolkata) West Bengal.34 and he was born as a result of Bhuvaneshwari Devi35 to the Lord (Lord Vireswara, Siva).36 Bhuvaneshwari was a great woman,

32 For the further term, the writer is going to use Vivekananda only instead of Swami Vivekananda 33 Swami Tapasyananda, Swami Vivekananda, His Life and Legacy, (1988), p.4. 34 Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism, (New York: Fact On File, 2007) p. 494 35 Bhuvaneshwari Devi was Vivekananda’s mother, ‘Bhuvaneswar’ Lord of The World is an ancient name for Shiva that now serves as the capital of the southern Indian state of Orissa. Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism, (New York: Fact on File, 2007), p. 84 36 Swami Tapasyananda, Swami Vivekananda, His Life and Legacy…, p.5 Lord Siva represents the destructive aspect of Brahman. That portion of Brahman that is enveloped by Tamo-Guna-Padhana-Maya is Lord Siva who is the all-pervading

13 14 her calm resignation to the will of God in all circumstances, strength, and reserve characterized this Hindu woman.37 His Father Vishwanath Datta renounced his worldly life after the birth of his son Vivekananda and became a . He was proficient in English and Persian and took delight in the study of the Bible and the poems of the Persian poet Hafiz. He a well-known lawyer38 and became a successful attorney-at-law in the High Court of Calcutta. He was a man of deep compassion and great sympathy, and his charity very often knew no . As same as Vivekananda’s grandfather, Durga Charan Datta, was a gifted man, well versed in Persian and Sanskrit and had a great aptitude for law.39 Vishwanath was a great lover of music and had a very good voice. He insisted that his son Narendra Nath should study music, for he looked upon it as the source of much pleasure.40 Naren in his childhood, was an original thinker, bringing the general conception of philosophical inquiry to bear upon the vital elements in the culture of his own race. And the thought was deep. And so much known about him as accurate historical record, the great Indian patriot, restored national heroes in Indian society, in a people subject to a foreign rule, self- confidence and Indians are very proud of their great heritage.41

Isvara and who also dwells in Mount Kailas. He is the Bhandar or storehouse of Wisdom. Siva minus Parvati, Kali or Duga is pure Nirguna Brahman. With Maya (Parvati) He becomes the Saguna Brahman for the purpose of pious devotion of His devoted. Devotees of Rama must worship Lord Siva also. Rama Himself worship Lord Siva at the famous Ramesvaram. Lord Siva is the Lord of Ascetics and Lord of Yogins robed in space (). Sri Swami Sivananda, Lord Siva and His Worship, (India: The Divine Life Society, 1996), p. 23 37 Bhuvaneshwari Devi was exceptionally intelligent and have a royal dignity, 38 Swami Lokeswarananda, Swami Vivekananda The Friend of All, (Golpark, Kolkatta: Ramakrishna Mission Institute of Culture, 1991), p.4 39 Swami Tejasananda, A Short Life of Swami Vivekananda, (Kolkata: Advaita Ashrama, 1995), p. 7. 40 Ibid, p. 8. 41 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta, (India: Penguin Books, 2006), p. 12. 15

2. His Education Most of all Naren’s education was formed since childhood by his mother, who was a good storyteller, he also inherited his memories among other qualities. Naren could sing, be good at sports, and has a wide range of knowledge. Had a rational mindset and he loved to help people. He was a natural leader. He was much sought after by people because of his various achievements.42 In his adolescence, Naren passed Entrance examination from the Metropolitan Institution and FA and BA examinations from the General Assembly’s Institution (now, Scottish Church College). Philosophy was the first priority with him and Hastie. The Principal of the College was highly impressed by Naren’s philosophical insight. It was from Hastie that he first heard of Sri Ramakrishna whose he considered later as his master.43 There is a classic story from the life of Swami Vivekananda, that illustrates the Hindu perspective of experiencing God. When Vivekananda was still a collegian, he asked many of the foremost religious leaders in the Calcutta area where he lived if they had seen God. However, he never got a clear and authoritative answer from anyone, but his Master Sri Ramakrishna.44 Ramakrishna was recognized as saint during his life and had many followers. Among these was Narendranath Datta, a young member of the .45 Who become sannayasin after meeting Ramakrishna,46 in order to meet him, In November 1881, while studying at Calcutta

42 Swami Lokeswarananda, Swami Vivekananda The Friend of All…, p.1. 43 Ibid, p. 2. Sri Ramakrishna was a Bengali mystic and saint who was one of the most remarkable figures in the nineteenth-century revival of Hinduism. He was the leader of the reformist Brahmo Samaj. And he was a spiritual teacher from Vivekananda. James G. Lochtefeld, Ph. D, The Illustrated Encyclopedia of Hinduism, (New York: The Rosen Publishing Group, 2001), p. 552. 44 Dharma magazine collection, What is Hinduism, Modern adventures into a profound global faith, (United State America: Himalayan Academy, 2007), p. 169.. 45 Brahmo Samaj was one of social reform movements that came out of a Western-educated upper class. 46 Cybelle Shattuck, Hinduism, (London: Routledge, 1999), p. 93. 16

University, he visited Sri Ramakrishna. He spent five years in training with Ramakrishna, where he became committed to abandoning all of life in an effort to achieve God-realization. Finally, Narendra and a small group of Ramakrishna’s disciples took vows to become and leave the world. In 1887 he took the vow of Sannyas47 and became Swami Vivekananda (bliss of discernment).48 Gradually, since he met Ramakrishna. He abandoned his plans for a legal career and became an ascetic. In 1893 he traveled to Chicago for the Parliament of Religions,49 for carrying his Master Ramakrishna message of harmony of religions to the west in different parts of USA and England.50 where he spoke for Hinduism:

“Mankind ought to be taught that religions are but the varied expression of the religion, which is Oneness, so that each may choose the path that suits him best” 51 At the Chicago World’s Fair, it appears like an Eastern comet in the Western spiritual sky and brings the word Vedanta into circulation. it seems most appropriate to reflect the core of the Hindu view.52 There he declared, “all religions are one”. Vivekananda traveled in America and England before

47 Sannyas is one who has finally renounced this world. Phoenix, Encyclopedia of World Religions, (London: Octopus Book Limited, 1975), p. 125. 48 Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism…, p. 495. 49 The interaction between Hindu communities has led to a considerable interest within Hinduism in . Hinduism is present at all such interfaith events. The move toward this dialogue looks back to the 1893 Chicago World’s Fair and the role that Swami Vivekananda played in opening the idea of working together. Madhu Bazzaz Wangu, World Religions Hinduism, (New York, Chelsea House Publishers, 2009), p. 131 50 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda, (Kolkatta, Ramakrishna Mission Institute of Culture, 2008), p.36 51 Pujyasn Candrasekharendra Sarasvati Swami, Hindu Dharma The Universal Way of Life, (India: Bhavan’s Book University, 1995), p.12. 52 Hans Torwesten, Vedanta Heart of Hinduism, (New York: Grove Press, 1991), p.7. 17 returning to India, where he devoted the rest of his life to helping the poor and . His greatest achievement was to revive interest in Hinduism throughout the world.53 The spiritual terms as the resounding success from Vivekananda’s participation of World Congress of Religions at Chicago had shown 1897 deriving from the putative spiritual and cultural domination that India exerted over the world in ancient times.54

3. His Thought There was a new awakening in Hindu thought, brought about by the nationalist movement.55 There are numerous nationalists will be found in Hinduism, such as Sri Ramakrishna, Mohandas K. Gandhi, Swami Vivekananda and so more. Vivekananda ideas of the Vedanta a return to the over the of the universe. It has appeared as the novelty of Hindutva ideology in 1920. It was usually encapsulated as modern ‘Hinduized Nationalist’, ‘Hindu-leaning’ or ‘proto-Hindu Nationalist’ strands that emerged from the latter decades of the nineteenth century.56 Vivekananda was modern Hindu reformism, represented the particular version of Hinduism either purify the egregious excesses of priestly or popular Hinduism and or to propound the “true” Hinduism, which was every bit the match for and even superior to Western religious traditions.57 This is confirmed by the statement of Cornell quotes on Ammachi’s views that all people in this world are God’s children. Because according to his perception that everyone in this world is the one Atman (soul).

53 Madhu Bazzaz Wangu, World Religions Hinduism, (New York, Chelsea House Publishers, 2009), p. 83 54 Christophe Jaffrelot, Hindu nationalism A Reader, (New Jersey: Princeton University Press, 2007), p.50. 55 William Gould, Hindu Nationalism and the Language of Politics in Late Colonial India, (New York: Cambridge University Press, 2004), p.176. 56 Chetan Bhatt, Hindu Nationalism: Origins, Ideologies and Modern Myths, (New York: BERG, 2001), p. 43 57 Thomas A. Forsthoefel, in America, (New York: State University of New York Press, 2005), p. 44. 18

Vivekananda mindset was much influenced by the teachings contained in Vedanta58, until it was mentioned that Vivekananda was the founder of Vedanta Society59 in the United States60 and spread it in the West. Vedanta teaches an intensely practical theory that must exist in every religion, moreover about the fictitious differentiation between religion and the life of the world must vanish, for the Vedanta teaches oneness-one life throughout.61 Besides that, he had a great deal of support in strengthening , because the thought of Vivekananda and its contain the same content to uphold the idea of the soul as universal, and unchangeable, and immortal can be demonstrated as far as possible.62 With many roles in the organization he has formed, Vivekananda’s mind had been busy for years in more ways than even he was realized. The reason is training his intelligence, which awakens every element to seek mental balance, truth and dispose of all uncertainties and doubts.63 With this awakening mind, Swami Vivekananda highlighted the nature manifested in religious identity, claimed direct religious authority, and constructed new spheres of sovereignty.64

58 Vedanta (end of Veda) can mean both the Upanishad and systems of Upanishad philosophy and theology. And Vedanta has been the major of religion for the past 1.200 years and has many contemporary academic and religious exponent. Klaus K. Klostermaier, A Concise Encyclopedia of Hinduism, (Oxford: One world publication, 1998), p. 200. 59 The Vedanta Society are part of movement created by the monastic disciples of Sri Ramakrishna Paramahansa (1836-1886), Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism, (New York: Fact on File, 2007) p. 483 60 Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism…, p. 494 61 Swami Vivekananda, Practical Vedanta, (London: 1896), p.2. 62 Swami Vivekananda, Practical Vedanta, (London: 1896), p. 24. 63 Swami Virajananda, The Idea of Swami Vivekananda, (Calcutta: The Lakshimi Printing Works, 1944) p. 157. 64 Timothy S. Dobe, Hindu Christian Faqir, Modern Monk, Global Christianity, and Indian Sainthood (New York, , 2015), p. 34 19

The pinnacles of all religious thought and practice were, for Vivekananda, of course, Hinduism.65 Swami Vivekananda said about his new Idea of Universal Religion at the World Parliament of Religions held in Chicago66:

“We find then that if by the idea of a universal religion it is meant that one set of doctrines should be believed in by all mankind, it is wholly impossible. It can never be, there can never be a time when all faces will be the same, again, if we expect that there will be one universal mythology, that is also impossible; it cannot be. Neither can there be one universal ritual, such as the state of things can never come into existence; if it ever did, the world would be destroyed, because variety is the principle of life”. In modern times, Swami Vivekananda reinterpreted the ancient scriptures in the light of Sri Ramakrishna’s experience. His idea helped to establish interreligious harmony to the modern integral Hinduism and have given shape to the modern integral Hinduism which stresses interreligious harmony as a basic tenet.67 To realize his thought, in 1897, Vivekananda propagate the religious message of his teacher, Ramakrishna by founding Hindu religious organization named by Ramakrishna Mission68, here Vivekananda spreads the religious message from Ramakrishna. Since its inception, the Ramakrishna Mission has been equally dedicated to spiritual uplifting and to social service, based on Vivekananda’s awareness that India needed

65 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions are the same? (New Delhi, 2008), p.18. 66 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda..., p.38. 67 Ibid, p.7. 68 Ramakrishna Mission is a missionary movement created by the monastic disciples of Sri Ramakrishna Paramahansa (1836-1886), and the Indian saint of Advaita (non-dual) Vedanta, who was considered an incarnation of God. The message from Ramakrishna was that truth can be found in all of the world’s religion. Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism, (New York: Fact On File, 2007) p. 483. 20 material development as much as it needed religious instruction.69

B. RADICAL UNIVERSALISM

1. The Introduction of Radical Universalism According to Hinduism, that theistic religions such as Christianity, which are based on the dualism between the self and the supreme reality, promotes aggression towards the members of other religions. And all fanaticism and autocracy in Christianity are largely unheard of in Hinduism, while Hinduism is in a way of speaking, rainbows of many faiths which can accommodate diverse practices and beliefs.70 Hinduism is a religion of many books, many oral teachings, and ritual practices. There is no overall religious authority to define and exclude. The watchwords are both unity and multiplicity, but a dynamic fuzzy logic allows the manipulation of endless hierarchies that dissolved into universal oneness.71 Accordingly, all the characteristics possessed by Hinduism, there is nothing simpler than esoteric Hinduism. It is a which may be expressed by two words of spiritual . A pantheistic creed of this kind is the simplest of all beliefs because it teaches that nothing really exists but the one Universal Spirit.72

69 James G. Lochtefeld, The Illustrated Encyclopedia of Hinduism,...p. 552. 70 Ankur Barua, Debating ‘Conversation’ in Hinduism and Christianity, (England: Routledge, 2015), p. 115. 71 David Smith, Hinduism, and Modernity, (Malden: Blackwell Publishing, 2003), p.6. 72 Monier Williams, Indian Wisdom Examples of The Religious, Philosophical, and Ethical Doctrines of The Hindus, (New York: Cambridge University Press, 2009), p. xxvi. Universal Spirit is the soul of each individual is identical with the Spirit, and that the highest goal of every human being should be get rid forever of doing, having, and being, and devote himself to profound contemplation, with a view to spiritual knowledge such as shall deliver him from the more illusion of separate existence and force upon him the conviction that he is himself part of the one Being constituting the Universe. Monier Williams, Indian Wisdom Examples of The Religious, Philosophical, and Ethical Doctrines of The Hindus, (New York: Cambridge University Press, 2009), p. xxvi. 21

The concept of universal religion has been favored lately. It’s actually been so often and in so diverse a context that people begin to wonder whether it means the same thing every time, or different things at different times. Universal understanding can be approached the question from the philosophical approach and the dialogical approach.73 Each of these approaches has different definitions and explanations from each other. The philosophical approach to the question of universal religion naturally changes to universal nature. At least there are three positions can be distinguished in this problem, especially in universal relations with particular. First of all, nominalism, where the existence of a general word does not imply the general thing named by it. So, the fact that religion as a general word is used for certain religions does not mean that universal or public entities such as religion exist. On this view, there would not only be universal religion but ‘no religion’ apart from the particular religions.74 According to the conceptualism, however, they exist as separate entities between the Platonic Version75 and the Aristoteles version76. And for realist position, the universals definitely exist. It is a point worth nothing that all of these positions on universals have parallels in ancient Indian thought.77 The dialogical approach is the existence of a pluralistic religious world, coupled with the fact that the followers of various religious traditions have been forced to get closer to the development of modern technology. Many of these discussions were carried out under umbrella of the description of the dialogue of world religions.78 Just as religious East-West dialogue still

73 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought, (London: Macmillan Press Ltd, 1998), p. 1. 74 Ibid, p. 1. 75 Platonic version argued that one could postulate a universal religion existing apart from the particular religion. 76 Aristotelian version argued that one could speak of a universal element existing in all the particular religion. 77 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought,…p. 2. 78 Ibid, p. 7. 22 in its infancy, we cannot predict what results it will eventually be produced.79 Then, the religious and philosophical East-West dialogue cannot be covered overall, this will be a task for coming centuries. It’s looked from the philosophical, literary and historically pre- colonial Hindu tradition, the nation of Radical Universalism doesn’t exist The idea that “all religions are the same” is not found in the sacred literature of Hinduism. Radical Universalism is not a doctrine that we find anywhere in traditional Hindu texts or taught by any of the classical Hindu acharyas80. The dogma of Radical Universalism is riddled throughout with logical inconsistencies, contradictory assertions, and self-defeating conclusions.81

2. The Definitions of Universal Religion from Several Figures a. Rammohun Roy Rammohun had known today as a founding figure the modern Indian nation-state a “the father of modern India”. He was renowned for embracing Western-influenced modernity associated with an emergence of Indian Nationalism. He was a social and religious reformer, education activist, pioneering journalist, Bengali prose researcher, and critical admirer of the West, Rammohun and his interests reflect many currents of modern South Asian history.82 Such as rational religion, press liberty, constitutional reform, free trade, modern education, the condition of women, and of inhumane practices.

79 Hans Torwesten, Vedanta Heart of Hinduism…, p. 202. 80 An is any spiritual guide or teacher. In ancient times the term referred specifically to the one who initiated a student and taught him the complete Veda or sacred literature. In later times it became a general honorific indicating great learning or spiritual accomplishment. Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism, (New York: Fact on File, 2007), p. 5. 81 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions are the same? ...p.19. 82 Lynn Zastoupil, Rammohun Roy and The making of Victorian Britain, (New York: Palgrave Macmillan, 2010), p.1. 23

Rammohun Roy has not only been hailed as the father of modern India and it also said that he has been so much ahead of his time compared with another India figure that he seriously contemplated a universal religion which would someday be accepted by the whole of mankind.83 Then, Rammohun’s view of universal religion is relevant. He moved freely between the rationalist traditions of Islamic, Hinduism and Christianity. His mature taught were laid down by his Persian studies at home and probably also in Patna, the capital and the largest city of the State of Bihar in India. Young Rammohun also became familiar with Sufi ideas through Persian. he also learns Aristotelian logic and rhetoric, as well as the Greco- Islamic scholarly spirit. Afterwards, he contributed a lot to improve the educational, social, and political condition of Calcutta and its environments within finding schools, writing textbooks, and publishing India weekly newspaper in Bengali, English, and Persia.84 He wrote a petition protesting the restrictions on freedom of the press in 1823, and the Jury Act of 1827 excluded Hindus and Muslim from juries in cases where Christian were the accused. In considering the contribution of Rammohun’s background to the growth of universalism in his view, and found one side that tends towards universalism. His Hindu background might have inclined towards universalism because he wrote in 1821:

“It is well-known to the whole world, that no people on earth are more tolerant than the Hindus, who believe all men to be equally with the reach of Divine beneficence, which embraces the good of every religious and denomination”.85

83 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought..., p. 10. 84 Rachel Fell McDermott, Leonard A. Gordon, Sources of Indian Traditions, (New York: Columbia University Press, 2014), p. 65-66. 85 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought,…p. 11. 24

According to him, about the notion of the One Being that a would recognize every religion as a truth, specially and ethnically expressed. As reformer, he this idea would be promoted by the pruning and purifying of each tradition. He identified himself with what was common to almost reformist Hindu then and since, namely reliance on ethical precept as a means of securing peace and .86 The idea of Rammohun Roy above was to accommodate in Brahmo Samaj87. He did succeed in creating an atmosphere of and rationality and in providing a meeting place for people of similar religious views and a forum for the reinterpretation of the Hindu tradition.88 The interference of Hindus is quite capable of reasoning and appreciating sound arguments like Europeans. Indian philosophical terminology is substantially a good vehicle for expressing ideas that are true, and well understood.89 Undoubtedly, the idea of Rammohun Roy was accepted as Modern India. b. Ramakrishna Paramhamsa In the middle and towards the end of the nineteenth century things began to move again in this otherwise fellow field. The most significant and colourful figure of the time was undoubtedly Sri Ramakrishna. He has begun what was called Hindu Renaissance, was in initiated then immediately felt in the West as well.90

86 Margaret Chatterjee, Reflections on Religious Pluralism in the Indian Context..., p. 8. 87 Brahmo Samaj is a society founded by him in 1828 to promote a lofty and the restoration of religious purity within Hinduism with no image or likeness of Eternal. 88 Glyn Richards, A Source Book of Modern Hinduism, (Britain: Curzon Press Ltd, 1985), p. 2. 89 Francis X. Clooney, Hindu God, Christian God, (New York: Oxford University Press, 2001), p. 4. 90 Hans Torwesten, Vedanta Heart of Hinduism…, p.169. 25

The main characteristic of Hindu Renaissance according to Ramakrishna teaching is its emphasis on universalism of religion.91 he is an important figure in advancing Hinduism both in social and academics as well, for his reinterpretation as universal had become the core of contemporary of Hinduism.92 He also known none other than the teacher of Vivekananda. Therefore, his thoughts declined to Vivekananda. And this interesting to discuss further in another chance of discussion regarding relation between both figures. The position of Ramakrishna on the question of universal religion, in its widest connotation is full of subtleties like that. The phenomenon of Ramakrishna is perhaps the most significant in the context of the concept of universal religion in modern Hinduism.93. We can find an idea statement elaborating Ramakrishna’s central position in universal religion as below:

“God has made different religious to suite different aspirants, times and countries. All doctrines are only so many paths; but a path is by no means God himself. Indeed, one can reach God if one follows any of the path with whole-hearted devotion. One may eat a cake with icing either straight or sidewise. It will taste sweet either way”.

“As one and the same material, water, is called by different names by different peoples, one calling it water, another eau, a third aqua, and another pani, so the one Everlasting-Intelligent-Bliss is invoked some as God, by some as Allah, by some as Jehovah, and by others as Brahman”.94

91 Bhuperdranath Datta, Swami Vivekananda Patriot Prophet, (Calcutta: Nababharat Publishers, 1954), p.185. 92 Stephen Jacobs, Hinduism Today, (London: Continuum International Publishing Group, 2010), p.11 93 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought,…p. 43. 94 Ibid, p. 44. 26

In the case of Ramakrishna, all aspects of the divine reality are equally valid, not because of ignorance but because of their intense love embracing of them. Ramakrishna did not just tolerate them, but he lives with them, becomes really absorbed in them, and in turn he found each religion as a gateway to an impersonal absolute. With respect to the different religions, the oneness in all this multiplicity was so obvious to him that keeping each in a separate compartment did not even occur to him.95 c. Mohandas Karamchand Gandhi (Mahatma Gandhi) Gandhi was famous for his nonviolence and simplicity in his life, he encouraged everyone to be kind, honest, and peaceful, Gandhi refused to return an injury due to injury. Gandhi had no wealth and no political position. He fought against injustice with prayer, , and peaceful protest.96 He faced strong nations using only his weapon nonviolence resistance from the attacks of the British Empire against the Indian He is one who contributes a lot in modern India religion, Indian nationalist leader pioneered passive resistance and non-violence advocacy. After studying in England, he practised law in South Africa where he played an important role in the contribution of the Indian community to the struggle against apartheid, developing concepts such as satyagraha (truth-seeking) and techniques such as ahimsa (non-violent resistance).97 He has more perceptive remarks to offer on the topic of universal religion. According to his life, he was a Sanatani Hindu98, but he used the word Hinduism as synonym for universal religion. not in the sense that he made it a missionary religion but in the sense that “Mahatma’s religious views were universal”. Universal religion is claimed began while there was room enough for , as there is for Mohammad, Zoroaster and Moses in

95 Hans Torwesten, Vedanta Heart of Hinduism, (New York: Grove Press, 1991), p.173. 96 Anne Schraff, 20th Century Biographies Mahatma Gandhi, (United State of America: Kent Publishing, 2008), p.4 97 Klaus K. Klostermaier, A Concise Encyclopedia of Hinduism..., p. 71. 98 Sanatani Hindus is an orthodox Hindus. 27

Hinduism. According to him, all religions are equally true through however human received and interpreted religions through imperfect imperfect instruments.99 Typically, in the context of religious pluralism discussions take place about universal religion. In this own religious practice and in abstract discussion, he spoke as a kind of universalist, holding that all religions were different expressions of the same truths.100 In this case, Gandhi reached some firm conclusions and his attitude towards religious universalism will have to be assessed in the light of those conclusions. Mahatma Gandhi states, at one point in his autobiography: “After long study and experience, I have come to the conclusion that 1) all religions are true; 2) all religions have some error in them; 3) all religions are almost as dear to me as my own Hinduism, in as much as all human beings should be as dear to one as one’s own close relatives. My own veneration for other faiths is the same as close that for my own faith; therefore, no thought of conversation is possible”.101

Mahatma Gandhi views the Indian nation as, ideally, a collection of harmonious religious communities that are placed in an equal position. He promotes a syncretic and spiritual brand of the Hinduism in which all were bound to merge, or converge. Even though the mainly Muslim minority leaders of India rejected this universalist request in part because Gandhi articulated his view in a thoroughly Hinduism style, Gandhi insisted till the end that he spoke on behalf of all communities and that was represented the all.102

99 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought,…p. 104. 100 Joseph Lelyveld, Great Soul Mahatma Gandhi and His Struggle with India, (New York: Alfred A. Knopf, 2011), p. 325. 101 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought,… p. 105. 102 Christophe Jaffrelot, Hindu nationalism A Reader, (New Jersey: Princeton University Press, 2007), p. 4.

CHAPTER THREE

SWAMI VIVEKANANDA’S THOUGHT ABOUT RADICAL UNIVERSALISM The main discussion in this chapter, the researcher will discuss Swami Vivekananda’s thought about Radical Universalism consist of several sub chapters they are: Radical Universalism as the dogma adapted from Western Thought; Traditional Hinduism Versus Neo Hinduism; Radical Universalism concept of Swami Vivekananda, and practice and influence through Indians society. This chapter will be ended with an analysis from the researcher.

A. Radical Universalism as the Dogma adapted from Western Thought Different religious belief systems have different , as well as what happened in Hinduism. While it is clarified, Hinduism’s by nature its caste system.103 Islam with its Tauhid, Christianity with its Trinity. Furthermore, as characteristic Hinduism also tries to diversity, issues between humanity,104 encapsulated in Universalism.105 According to some efforts, such an idea does not primarily exist in another religion even though it was inspired by Western thought. It is started in the world religious parliament held in Chicago. With his humble yet electrifying address, and all his thoughts and teachings were transcribed into “Inspired Talks”, a compilation which merged the spiritually of Ramakrishna with Swamiji’s deep concern for the political freedom and

103 A. J. MacDonald, The World Perceived, A Theological and Phenomenological Approach to Thinking, Perceiving, and Living in The World, (New York: NASA, 2009), p. 246. 104 Margaret Chatterjee, Reflections on Religious Pluralism in the Indian Context, Journal of Hindu-Christian Studies, Vol. 7, Article 5, January 1994, p. 8. 105 The term Universal, necessary, and certain knowledge of the world is the knowledge that is true for all people, in all times, and in all place. A. J. MacDonald, The World Perceived, A Theological and Phenomenological Approach to Thinking, Perceiving, and Living in The World, (New York: NASA, 2009), p. 4.

29 30 material well-being of humanity.106 Vivekananda spreads the message of Ramakrishna to the global world reforming Hinduism from a previously more national religion into a universal religion.107 Particularly, he stated in the teaching about the Vedantic doctrine of human divinity. Based on this doctrine, Vivekananda emphasizes essential unity of all religions all together with and the basic unity of existence. For Vivekananda.108 Interestingly, He also tried to reinterpret the essence of Hinduism as something rational and scientific.109 As well as bringing Yoga110 to the world through parliament for a Western audience and spread his message proudly. He tends to rationalism and was impressed by the analytic approach of Western science.111. Actually, the grandeur of Hinduism as the resounding success of Vivekananda’s participation in the World Congress of Religion at Chicago was characterized by a perfectly harmonious social system112, an ancient language, Sanskrit, which was the mother of all the world’s language, a universal significance.113 Vivekananda also speaks at Parliament of Religious to suggest that Hinduism had more to offer than other religions. Basing himself partly on

106 Dharma magazine collection, What is Hinduism, Modern adventures into a profound global faith..., p. 72. 107 Daniel E. Bassuk, Incarnation in Hinduism and Christianity, The Myth of The God-Man, (London: The Macmillan Press Ltd, 1987), p. 66. 108 Glyn Richard, Studies in Religion, A Comparative Approach to Theological and Philosophical Themes, (London: Macmillan Press Ltd, 1995), p. 122-123. 109 Wendy Doniger, Pluralism and Democracy in India Debating The Hindu Right, (New York: Oxford University Press, 2015), p. 335. 110 The literal meaning of is “the act of joining”, yoga is the act or process of and also to a specific set of teachings fostering this development, and also the preferred meaning if Yoga is “discipline”. James G. Lochtefeld, The Illustrated Encyclopedia of Hinduism, (New York: The Rosen Publishing Group, 2001), p. 781. 111 Glyn Richards, A Source Book of Modern Hinduism..., p. 64. 112 This harmonious social system where caste was not a handicap but a functional tool towards a form of non-individualist, organic unity. 113 Christophe Jaffrelot, Hindu Nationalism, (New Jersey: Princeton University Press, 2007), p. 50. 31 the view of his master Ramakrishna that all religions were equally true and partly on the ideas of internal Hindu Advaitin,114 wherein this Advaita Vedanta, he used an inclusive attitude to affirm the superiority of Hinduism. Vivekananda tried to reclaim and increase intelligence and place the main ideas of Sanatana Dharma by rectifying it, this change by upholding Vedanta which is nothing but a spiritual idea in Hinduism. Furthermore, Vivekananda is able to reconcile sects, doctrinal differences, and historical misunderstanding.115 That epic is at least in part an exploration of dharma (a word with a wide range of meaning) here is one’s duty in its universal and particular aspects, elsewhere tradition, law, and religion).116 Because Vedanta is a spiritual idea in Hinduism, it should not be understood and as same as the worldview of other religions, Vedanta seeks to find out ‘what deep within it holds this universe together’ aims at the human center, its deepest institution, where the light of truth suddenly shines forth. Its emphasis is on experience and realization of his teachings in life.117 From these teachings of Vedanta, especially as contained in the Upanishad and the Bhagavad Gita, aroused the interest of Western scholars, philosophers, and literary figures to become acquainted with Vedanta teachings. All these scholars found their spiritual home in Eastern wisdom or proved to be at least inspired by this wisdom, Vedanta.118 From what was mentioned earlier, one of the Vedanta teachings that became the attraction of Western scholars is the Ideal concept, and the ideal is always far ahead of the real, of the practical. In one word, this ideal is that you are divine. This is the essence of Vedanta. The Vedanta teaches men to have faith in themselves first. Ascertain religions in the world say that a

114 John Brockington, Hinduism and Christianity, (London: The Macmillan Press Ltd, 1992), p. 173. Advaitin is a follower of Advaita Vedanta tradition. 115 Jyotimaya Sharma, A Restatement of Religious Swami Vivekananda and the Making of Hindu Nationalism..., p. 98. 116 John Brockington, Hinduism, and Christianity..., p. 25. 117 Hans Torwesten, Vedanta Heart of Hinduism..., p.4. 118 Hans Torwesten, Vedanta Heart of Hinduism…, p.6. 32 man who does not believe in a Personal God outside of himself is an atheist, so the Vedanta says, a man who does not believe in himself is an atheist.119 Not believing in the glory of our own soul is what the Vedanta calls . Talking about Vedanta, many Hindus assumed that it is the future universal religion. Including of one of them is Vivekananda, the most attractive spiritual figure of modern times, none other than he studied to his Master, Sri Ramakrishna Paramahamsa him among the greatest of a mystic saint, had transmitted, even in a literal sense, Vivekananda absorbs all his spiritual energies. So that, Vivekananda had work to do, as a superior student of his master to illumine the human horizon with the truth that all religions lead to that same God that lives in all. 120 What Vivekananda takes from a famous Vedic line about universalism is “Truth is one, wise people talk about it with variety”.121 The interfaith leaning of his teacher Ramakrishna, no doubt inspired Vivekananda’s interest and participant in the 1893 World’s Parliament of Religious. One of Ramakrishna’s view of the universality of all authentic religions was echoed by Vivekananda in a hymn he recited in his response to the welcome at the Parliament:122

“As the different streams having their sources in different places all mingle their water in the sea, so, O Lord the different paths which men take through different tendencies, various though they appear, crooked or straight, all led to Thee.123

119 Swami Vivekananda, Practical Vedanta, (London: 1896), p 3. 120 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta..., p. 15. 121 Wendy Doniger, Many Gods, Many Paths: Hinduism and Religious Diversity, Journal of Religion and Culture Web Forum, University of Chicago, February 2006, p. 15 122 Michael Stoeber, Sri Ramakrishna, Swami Vivekananda, and Hindu-Christian Dialogue..., p. 29. 123 Swami Vivekananda, The Complete Works of Swami Vivekananda, Vol. 1, Mayavati Memorial Edition, 12th ed. (Calcutta: Advaita Ashrama, 1965), p. 4. 33

For the western mind, the idea of “the One and the Many” is a paradox, because the two words are often seen as mutually exclusive. In fact, the two words “one” and “many” are themselves perceived as antonyms.124 Vivekananda’s contribution is to give a new meaning to the Vedanta,125 away from its usual definition, and talked of the living Vedanta which meant living relationships in a new light, he lived relationship and relationship implies the existence of the other, the sense and the feeling of oneness with the other. Vivekananda brought out in his person that true meaning. He was, in a literal sense, the embodiment of true Vedanta.126 As Vivekananda said in his book Practical Vedanta:

“Be master of all these. What is there to be taught more in religion than the oneness of the universe and faith in one’s self? All the works of mankind for thousands of years past have been towards this one goal, and mankind is yet working it out. It is your turn now and you already know the truth. For it has been taught on all sides. Not only philosophy and psychology, but materialistic sciences are declared it. Where is the scientific man today who fears to acknowledge the truth of this oneness and universe? Who is there who dares talk of many worlds? All these are superstition. There are only one life and one world, and this one life and one world are appearing to us as manifold”.127 His goal is none other than set out to bring Hinduism to the attention of the West. He gives a number of talks on Hinduism and Buddhism, where there must be basic articulation links between all major religions, and of the need for tolerance between different faiths. If it is understood that Hinduism is a nation based on religion before, so it is concluded that Indians are tolerant by nature because they embrace Hinduism in common. After

124 Steven J. Rosen, Essential Hinduism..., p. 26. 125 Once he described his own mission as follows. Answering the question “What do you consider to be the function of your movement as regards India”, the Swami said: “To find a common basis of Hinduism and to awaken the national consciousness to them.” 126 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta..., p. 10. 127 Swami Vivekananda, Practical Vedanta ..., p. 6. 34

Vivekananda’s speech, it turned out to give an arise to profound influence upon his audience and it’s marked as the beginning of a much wider interest in Indian philosophy in Western countries as well.128 Vivekananda also founded the Ramakrishna order of monks and preached Vedanta to India and the West. An important aspect of this movement was its involvement in social work, and this Western-inspired practical assistance came to be a feature of many later Hindu movements. The organization whose task is to spread the Vedanta teachings to the West was Ramakrishna Mission, and it has centered around the world and publishes many key Hindu texts.129 Vivekananda states that the one central idea of Vedanta is this oneness. There are no two in anything, no two lives, nor even two different kinds of life for two worlds. For Vivekananda, there is only one life, one world, and one existence.130 Everything is that one, the difference is in degree and not in kind.131 The origin of Radical Universalism doesn’t exist in both traditional and classical Hinduism. The origins of the idea of a non-Hindu idea of Radical Universalism, and the direct paralyzing impact on modern Hindu philosophy, and that only be traced back to the beginning of the 19th century.132 However, when these two ideas Hinduism and Western teaching are combined, the subgenre which appears in the early of nineteenth-century stated that epitomized the universalist ideology that has since become so problematic. The understanding religious identity as “relational” rather than “substantial”. 133

128 Paul Oliver, Hinduism and the 1960s the rise of a counter-culture, (London: Bloomsbury Academic, 2014), p.14. 129 David Smith, Hinduism, and Modernity, … p.174. 130 Glyn Richard, Studies in Religion, A Comparative Approach to Theological and Philosophical Themes, (London: Macmillan Press Ltd, 1995), p. 122-123. 131 Swami Vivekananda…, p 4. 132 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions are the same?..., p.15. 133 Holly Hillgardner, Longing and Letting Go, (London: Oxford University Press, 35

Moreover, Radical Universalism’s intellectual roots are not even found in Hinduism itself, but it’s an effort of Christian to change the original teachings of authentic Hinduism.134 Radical Universalism seemed to be the perfect breakthrough for building “new” Hinduism which would artificially give the modern Indian intellectuals the space to channel their ideas, a renew ancient Hinduism teachings and impress traditional. Because for them, the Indian reformers, all the sacred scriptures of the world have become as if defiled135 and need to be updated. That is as constructed and emerging rather than fixed or static, this finds fertile ground to engage in work that both recognize other forms of religious identity and welcome reconstructions of one’s own. Because Hinduism, on the other hand, seems not to reject other beliefs but actually to seek good in it, to develop a kind of universal religious harmony.136 This universal religious harmony term can be found in India, which had remained a land religious harmony from very ancient times. It has formed the characteristic texture of Indian ethe such as religious freedom, , and harmony.137 India’s view that there is no difference among religions and they are all more or less the same. This is a philosophical concept until there is a similar popular belief that “all religions are the same”, which is prevalent among the common people especially in the rural areas in India.138

2017), p. 9. 134 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions are the same?...,, p.15. 135 Gautam Sen, The Mind of Swami Vivekananda, (Kolkata: Jaico Publishing House, 2011), p. 7. 136 Paul Oliver, Hinduism and the 1960s the rise of a counter-culture..., p. 66. 137 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda ..., p.3. 138 Ibid, p.4. 36

There is something indeed broad and impressive about Hinduism, with the entire library of a sacred text, epic poems, , , cosmologies, , medical knowledge, etc. Combining this, especially in the transmission to the West, much of the right simplicity and elegance of the Hinduism proper has become muddled and confused with certain Indian cultural traditions, such as the caste system as it exists today,139, and other difficult issues.140 Responding to certain British Christian missionary claims that the structure of Hindu social life was fundamentally lacking in morality, Vivekananda replied that practices such as the self-immolation of widows, untouchability, etc. latter-day historical ‘excrescences’ which do not follow from the conceptual core of Hinduism thought and which therefore need to be issued carefully.141 Which is in essence, sati, caste system and other religious practice in Hinduism were found an alteration from the reformer movements between the nineteenth century, in response, in part, to British colonial critiques of Hindu practices. They try to refresh Hinduism teachings purer from ancient Vedic religion. However, what they think about updates is precisely the only superstition which is considered not true Hinduism practices. Such as child marriage and sati.142 Its suspected that these reformers articulated was more in line with colonial, Christian worldviews and practices. As a result of increasingly, missionaries were introduced into East Indian Company territories in 1813, and its tradition, sati was really banned in 1832, and British management of Hinduism temples was withdrawn in 1838.143

139 Sati is the practice of self-immolation by a wife upon the death of her husband. Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism…, p. 388 140 Ajit Adhopia, A Journalist’s Guide to Hinduism, Centre for Faith and the Media, Canada. 141 Ankur Barua, Debating ‘Conversation’ in Hinduism and Christianity..., p.9. 142 Joyce Burkhalter Flueckiger, Everyday Hinduism, (London: Wiley Blackwell, 2015), p.85. 143 Brian K. Pennington, Was Hinduism Invented? Britons, Indians, and the Colonial Construction of Religion, (London: Oxford University Press, 2005), p. 4. 37

In a caste system case, contemporary Hindu which most of them are getting work in the particular workplace and social contexts outside of the home. It has become incorrect to ask about or speak of a person’s caste because of the traditionally hierarchical nature of networks of jati.144 They may not openly talk about caste as modern-educated Hindus. According to them, such that thing raises discrimination in representation in a political and educational institution and government employment in India. By this caste discrimination, Hindus nowadays prefer to choose that they are not Hindus, yet their own communities may enact similar inequalities, and their religious practices and beliefs continue to tie them to the greater Hindu fold.145 As what Dr. S. Radhakrishnan146 stated about Hinduism caste be broken up with Western influence:

“In a sense, Hinduism may be regarded as the first example in the world of a missionary religion. During the era of India’s domination by alien religions, when Hinduism was scheduled to be destroyed, the attack was to be carried out in three ways, … one of them was to overtly break down the various castes of temple priests by enticing them to accept other, often higher paying, occupations, thus leaving the temples unattended.”147

144 Joyce Burkhalter Flueckiger, Everyday Hinduism..., p.85 Jati is lineage, sub-caste and each jati consist of a number of gotras (clans). Klaus K. Klostermaier, A Concise Encyclopedia of Hinduism, (Oxford: One world publication, 1998), p. 101. It is an ethnic visually displayed in body language, linguistic registers, women’s hairstyle, style and materials of ornaments, sari weaves, colors, and patterns, and unique festivals and . Joyce Burkhalter Flueckiger, Everyday Hinduism, (London: Wiley Blackwell, 2015), p.15. 145 John Stratton Hawley and Vasudha Narayanan, The Life of Hinduism..., p. 14. 146 He was a Hindu philosopher who became the second president of India. 147 Dharma magazine collection, What is Hinduism, Modern adventures into a profound global faith, (United State America: Himalayan Academy, 2007), p. 22. 38

Thus, by all those alterations, Hinduism gets forced to change several ancestral traditions, it’s aimed for the existence of Hinduism itself. These all to maintain the existence of world-recognized Hinduism, Hinduism will remain and always survive in this way. After an attack from the British perception of Hinduism traditions between 1787 and 1832, it is inspired Hindus to the new effort at self-representation with the development of the modern colonial state. By the influence from British which purposed and debated the unity, character, and content of Indian religion.148 Finally, Hindus reconstruct the core teachings in Hinduism which are adapted from Western, it is known nowadays is Universalism. Furthermore, many of India reformist is supported by Western Ideas including of sati. By burying their own ancestral tradition deeply, head for not making India like the West, but to make it’s standard acceptably Western.149 Although, basically these modern Hindu reformers agreed and supported the western idea, each of them has various responses to the inclusion of Western teachings in Hinduism. Few examples are ,150 he stated that Christianity influence as a challenge to Hinduism, thus, he emulated the West in order to more effectively resist its influence.151 Some reformers put forward arguments about the basis of their interpretation of the Vedantic text that this contained traces of the gospel that had led them forwards Christ. On another hand, however, supporters associated with what comes to be termed ‘neo-Hinduism’ such as Vivekananda and S. Radhakrishnan developed sharp criticism of a certain aspect of Christian thought and more crucially, of the allegedly imperialistic

148 Brian K. Pennington, Was Hinduism Invented? Britons, Indians, and the Colonial Construction of Religion…, p. 3. 149 Christophe Jaffrelot, Hindu Nationalism..., p. 9. 150 Dayananda Saraswati is a Hindu reformist who found the reform movement ‘Arya Samaj’ in 1875 with the motto ‘Back to the ’ but under the influence of some liberal modern ideas, resulting from European type education introduced to India. Karel Werner, A popular dictionary of Hinduism, (France: Curzon Press, 2005), p. 24. 151 Christophe Jaffrelot, Hindu Nationalism..., p. 10. 39 nature of the Christian missionary impulse.152 The idea of the Vedas as constating the book of the Hindus was supplemented by another conception of the Vedas as constituting the only true religion of humanity. This universalizing conception of Hinduism, the ‘worldling of Hinduism’, was influenced by some important strands of European romantic thinking and cannot be seen as unproblematically Indian in origin. This idea of Hinduism as constituting both a universal and a primordial revelation for all humanity has frequently been the mobilizing core of Hindu supremacism and performs considerable overarching ideological work.153 As it is stated that the current trend of Christian thought has already shown itself to be more effective than a more dogmatic approach in the Indian context.154 He argues that Christ is the ‘crown’ of Hinduism and try to demonstrate in a study of main aspects of Hinduism how they need the figure of Christ to complete them and fit them for the future. At the same way as Vivekananda and other reformers placing their version of Hinduism at the top of the ladder of evolution from the development of religion.

B. Traditional Hinduism Vs Neo-Hinduism What has been explained before, between traditional Hinduism and Neo-Hinduism has a very significant difference, it is very visible from the beliefs they have. Some people believe that Hindus traditional, being ‘mystical-minded’, have never been seriously concerned with the systematic inquiry into religious matters, and that accounting this virtue, they have sought always to play down and relatives the intellectual side faith, preferring to lay emphasis on the way to and its underlying practice.155

152 Ankur Barua, Debating ‘Conversation’ in Hinduism and Christianity…, p.13. 153 Chetan Bhatt, Hindu Nationalism: Origins, Ideologies and Modern Myths…, p. 17. 154 John Brockington, Hinduism, and Christianity..., p. 177. 155 Julius J. Lipner, The Face of Truth, (London: Macmillan Press Ltd, 1986), p. ix. 40

Basically, all theism that permeated Hinduism in the classical period is still alive and well in the modern tradition. That theism is combined with yoga practices and complicated correlations between humanity and divinity in Tantra and was synthesized with the philosophy of the Upanishadic in Vedantin theology.156 Everything is still pure from ancient times to mid one. But some very different aspects arise in understanding, one of these differences is tolerance measure owned by old Hinduism or Traditional Hinduism and Modern Hinduism or Neo-Hinduism. The main pattern of modern Hinduism practice, their worship takes place in two spheres, the domain of the temple and the domestic sphere. Modern Hinduism has a timing of most religious practices within both of these realms is carefully regulated. On the individual level, rituals may be performed to mark transition points in a person’s life or responses to family situations. On a more general level, rituals are performed at specific times of day, month and year as determined by the lunar-solar calendar that governs Hinduism.157 Neo-Hinduism itself hold on the contrary that Hindus are by and large ‘worldly minded’ and more justify all religions, it also upholds the spirit of tolerance. Following a religion designed to ensure worldly success and security. Then, it’s not wrong to say that today’s theologians do well to allow careful reasoning to guide them in conversation that crosses religious boundaries.158 The organization which marked as the transition of Neo- Hinduism from reformism to revivalism is The Arya Samaj,159 which this organization was pioneered by Dayananda Saraswati. Although basically, Traditional Hinduism has always been the most tolerant and welcoming of all religions Hinduism is not a religion that persecuted others merely for having a difference in theological belief.160

156 Cybelle Shattuck, Religions of The World-Hinduism..., p. 63. 157 Ibid, p. 64. 158 Francis X. Clooney, Hindu God, Christian God..., p. 7. 159 Christophe Jaffrelot, Hindu Nationalism..., p. 29. 160 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions 41

Despite having a very spirit of tolerance and accepting the difference of each existing religion, Traditional Hinduism has never supported such an idea of Radical Universalism, even a cursory examination of the long history of Hindu philosophical thought, as well as an objective analysis of the ultimate logical implication of such a proposition.161 The classical traditional Hinduism that had been responsible for the continuous development of thousand years of sophisticated culture, architecture, music, philosophy, ritual, and theology came under devastating assault during the 19th-century British colonial rule like at no other time in India’s history. Classic Hinduism has a classic formulation too, the formulation of the nature of Brahman, being, consciousness, and bliss, as the most helpful model, and it is presenting the meaning of the Trinity for Hinduism.162 The description of India’s traditions revealed for foundation and origins. This was a set of discourses and nations of community which looked essentially to the national, yet still related to symbolic characteristics.163 Indian philosophy was not all that there was to philosophy. In other countries, in other ages, there had been profound philosophical inquiries into the nature of Reality, the scope and the limits of knowledge, that is, the limits of the human mind and how they affected human life. A life of renunciation, even in the traditional Indian sense, was not to be lived in ignorance of what had been thought elsewhere.164 Indeed, old Vedic religion, like so many others, based their relationship or relation between human beings, ancestors, and Godson proper exchanges.165 The extraordinary power and prestige accorded to are the same? … p.6. 161 Ibid, p.15. 162 John Brockington, Hinduism and Christianity, … p. 21. 163 William Gould, Hindu Nationalism and the Language of Politics in Late Colonial India…, p. 37. 164 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta..., p. 70. 165 S.W Jamison, Michael Witzel, Vedic Hinduism, (1992), p. 63. 42 verbal behavior is another important aspect of Vedic thought that is visible from the earliest times. The Gods of early Vedic were not the mere dutiful receivers of a set that they became in the middle Vedic period, but as guest at their solemn ritual reception on the offering ground, critical connoisseurs of poetic craftsmanship and virtuosity, just a modern Hindu gods savor the stutis and stotras addressed to them in paja another ritual. The better the hymn, the greater the reward to the poet from the patron, to the latter from the god.166 There are certain features that are considered important for Hindus as a whole, which are considered important for Hinduism as the whole of the worship of images is one of the main characteristics, defined and maintained.167 Where efforts are made to articulate and explain uninterrupted historical development as the core of it from ancient times. It is suggested that the shape of modern Hinduism was the outcome of a contest among Hindus operating in the milieu of the severe power differential and hardly the unique creation of the British either in thought or an the act.168 One example that shows the contradiction between traditional Hinduism and modern Hinduism about the greeting card has the Gayatri Mantra169 written on them. As is well known, this is said to contain the essence of the Vedas and it is through initiation with this mantra that one becomes a twice-born. This was the case in classical Hinduism. Modern Hinduism argued that the mantra was a privilege of the Brahmanas.170

166 Ibid, p. 66. 167 Vasudha Dalmia, The Nationalization of Hindu Traditions, (London: Oxford University Press, 1997), p. 340. 168 Brian K. Pennington, Was Hinduism Invented? Britons, Indians, and the Colonial Construction of Religion..., p. 5. 169 Gayatri Mantra is the mantra from Rig Veda, to the god of sun Savitri it describes that the most excellent effulgence of the Sun-god inspires . Orthodox Indians chant the mantra three times during the day, in the morning, at noon, and at night. Constance A. Jones, D. Ryan, Encyclopedia Of World Religion, Encyclopedia of Hinduism, (New York: Fact on File, 2007) p. 167. 170 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought..., p. 136. 43

The early twentieth century was crucial in other contexts for the invocation of foundation myths, which were then used to describe the essential character of a people171 one embodiment of the result of the century is the organization of Arya Samaj founded by Dayana Saraswati. It is sometimes described as the first modern fundamentalist movement. However, more usually, the Arya Samaj is viewed as one example of an overarching nineteenth century Hindu Renaissance or revival a neo- Hinduism, or semitized Hinduism. The development of modern Hinduism, conceived of as a world religion comparable in scope and character to other major faiths, such as Christianity, Buddhism, and Islam, and imagined today as the defining cultural heritage of the modern nation-state India. The turn of the nineteenth century witnessed a range of legal, cultural, economic, and social transformations wrought by the encounter between Britons and Indians that had far-reaching implications for not only how each group thought about Hinduism beliefs and practices, but also how mostly Indians practiced them.172 Thoroughly, Neo-Hinduism strands, but a focus on strictly religious reformation can elide a grander process in which the thinkability of nationalism for some was primarily figured from within a new Hinduism and ethnicized framework such that, by the turn of the century, nationalism and Hinduism could be spoken of as synonymous, even by tendencies.173 Even though they seem inclined to reform their traditions along modern lines but they did not leave far away from their traditions or even disown it, in fact, they often wanted to reform these traditions in order to save them and so that their existence is still recognized among other religions. Therefore, all reformists became revivalist by pretending that, in

171 William Gould, Hindu Nationalism and the Language of Politics in Late Colonial India…, p. 37. 172 Brian K. Pennington, Was Hinduism Invented? Britons, Indians, and the Colonial Construction of Religion..., p. 4. 173 Chetan Bhatt, Hindu Nationalism: Origins, Ideologies and Modern Myths…, p. 16. 44 emulating the West, they were only restored to pristine purify their own tradition via eliminating later accretion.174 Which in fact, Hindus nowadays who at heart long for a life of peace lived according to the old tradition. But they don’t have the courage to give up either the trammels of modern life or the feeling of pride in the changes effected under the reformist movement. They are in an awkward predicament because they are not fully committed either to the traditional way of life or to the new.175 In the end, Vivekananda sought a breakthrough to combine Hinduism classic and Modern Hinduism. That it is when Vivekananda talked to a famous figure from the West, William James to the conclusion that the traditional differences made by Western philosophy between mind and matter, subject and object, ware baseless and had to be discarded as the logical consequences, the classical idea of truth had to be reconsidered. That was the view also of the Vedanta proposed by Vivekananda for that.176

C. Radical Universalism concept of Swami Vivekananda, and his concept of Vedanta As a result of Western influence, many Indian began to doubt the tradition of Hinduism. Educated Hindus became uncomfortable with their religion after comparing it to the Western countries. Consequently, by the end of the 19th century, a passionate nationalism with religious overtones began to grow in the mind of educated Indians.177 The previous explanation has been presented, regarding the definition of Radical Universalism in general, how it is originated and the history of how this understanding history began. It is continued later with the presentation of Swami Vivekananda himself, his life, his education background and the

174 Christophe Jaffrelot, Hindu Nationalism, …p. 7. 175 Chandrasekharendra Saraswati, Hindu Dharma The Universal Way of Life, (Calcutta: Bhavan’s Book University), p. 119. 176 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta..., p. 158. 177 Madhu Bazzaz Wangu, World Religions Hinduism..., p. 81. 45 source of his thoughts so that he succeeded in pioneering the idea of Radical Universalism. Universalism is the view regarding an existence universally valid religious principles common to or unifying all religions. Universalism emphasizes the common ground among religions. In another word, Whereas Vivekananda is a pluralist and universalist figure, Universalism is nothing but Vivekananda great contribution to the modern world.178 Universalism is considered the principle point in creating Hindu nationalism: with the emergence of this idea, Hinduism entered the realm of modernity, becoming fashionable in circles influenced by Swami Vivekananda to associate the West materialism to East with spirituality. At this point, however, a significant modality appeared and rise within modern Hinduism thought.179 The rise of Hindu nationalism since the 1980s was surprising. Although in its development, many nationalisms reaped many contradictions, especially in Hindu nationalism many of them support, and others contradict. The nation of a monolithic Hinduism identity, no more than a homogenous Muslim identity, is inherently implausible. from the previous explanation, it was explained that nationalism means unity of all diversity.180 Vivekananda gave a new meaning to the term ‘Universal Religion’ after the World Parliament of Religions held in Chicago.181 Before Vivekananda stated, the term Universal Religion meant any religion which was not limited to a particular nation, race or caste but was opened to all people all over the world. That by contrast, in universal religions anybody can become a member by undergoing a simple ritual.

178 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda…, p. 28. 179 Margaret Chatterjee, Reflections on Religious Pluralism in the Indian Context…, p. 6. 180 Ornt Shani, Communalism, Caste, and Hindu Nationalism The Violence in Gujarat, (New York: Cambridge University Press, 2007), p. 3. 181 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda…, p. 28. 46

Vivekananda concept of Universal Religion is the sum total of the existing world religions. It is a concept regards Universal Religion as the coexistence of all religions to form a whole. He stated that universal religion about which philosophers and others have dreamed in every country already exists.182 The influence of Vivekananda in the Indian nationalist mind was well-known. He was the first person to break the bound Indian relations with dependence on Imperial Britain, so then Vivekananda provided a breakthrough by discovering the nation to be living in on the land itself, and studying India so that it was not underestimate by the world. He was the first who give a clarion-call to look to the masses and to raise them up. He spoke of the new civilization of the Indian masses. Once again, it was he who developed the idea of mutual cooperation for the advancement of community welfare.183 As a result of the disbelief of the race-capacity of their own people, the old Indian political leaders became despondent, and leaned on British Imperialism for the advancement of national welfare. They become absolutely pessimist of the future of the country as a separate entity from British Empire. Their bourgeois class-character never made them go outside their and see the country. As Swami Vivekananda explained to the delegates of the Religion Parliament in Chicago in 1893, India sought ‘assimilation and not dissension’. This assimilation has put forward the universalism within Indian culture, philosophy, and religion; and this especially applies to the Hinduism tradition which has reached out beyond the Indian subcontinent, integrating and being adapted to so many Southeast Asian traditions.184 Radical Universalism belongs to Vivekananda is nothing but the

182 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda…, p. 42. 183 Bhupendranath Datta, Swami Vivekananda Patriot Prophet…, p. 221. 184 Martin Ramstedt, Hinduism in Modern Indonesia, a between local, national, and global interests, (London: Routledge Curzon, 2004), p. 255. 47 teaching of his own teacher, Sri Ramakrishna, as the pioneer of Radical Universalism, his teachings had universal meaning for his disciple. Ramakrishna transmitted his universalist ideas with all his attitude and feelings towards others who followed from it, 185 and from all his disciple he had, that Swami Vivekananda would inherit these qualities of His master, Ramakrishna.186 The reason why Vivekananda who inherited Ramakrishna teaching, because both of them expressed the same idea, that God can be realized through all the ways. All religions are true. The important thing is to reach the roof. It is able to reach it by stone stairs or by wooden stairs or by bamboo steps or by a rope.187 Regardless of the issue who sparked the idea of Universalism. Basically, these two famous figures have the same idea. Namely, Harmony of Religions idea. The purpose of the Harmony of Religions idea is that Sri Ramakrishna and Swami Vivekananda did was to recover the integral vision of the ultimate Reality, the holistic outlook on life, and the pluralistic acceptance of social realities that India had lost, those all the great work that they have done.188 Apart from some positive contributions by Vivekananda and other neo-Hindus attempting to form a Hindu response to the challenge of modernity, that response is often made at the expense of authentic Hindu teachings. Vivekananda along with the other leaders of the neo-Hinduism movement felt it was necessary to simplify the original Hinduism of their ancestors and to adopt ideas such as Radical Universalism. With the hope of gaining the approval of the European masters, they found ruling over them.189 As the significant assertion of Vivekananda that stands for both

185 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta…, p. 52. 186 Meera Nanda, The God Market How is making India more Hindu, (London: Random House Publisher, 2011), p. 57 187 Glyn Richards, A Source Book of Modern Hinduism..., p. 53. 188 Swami Bhajanananda, Harmony of Religious from the Standpoint of Sri Ramakrishna and Swami Vivekananda…, p. 27. 189 Frank Morelaes, Radical Universalism: does Hinduism teach that all religions are the same?..., p.15 48 tolerance and universal acceptance. He believes not only in universal toleration, but we accept all religion as true. He quotes a hymn that to the effect that as different streams originating in different places all flow into the same sea, so do all paths lead to the same divinity.190 He stated that the wisdom of the Advaita belief that truth of One even the sages call it by different names. Regarding about religion, according to Vivekananda, that by studying various religions he finds that basically, they are one. When he studied all religions such as Christian religion, the Mohammedan, the Buddhis, and others, its surprised him to find that the same foundation principles taught by his religion were also taught by all religion.191 Swami Vivekananda would have seen as the strength of Hinduism, its extraordinary diversity. Its acceptance of a wide range of beliefs and practices.192 A significant tenet in Vivekananda’s teaching is his belief in the unity of existence and the essential unity of all religions.193 He upholds the essentialist position that religion is one is essence but diverse in manifestation. The existence of so many different religions in the world is, a divine dispensation and since they are all basically good and in essence the same.194 All this idea was adapted from Christianity teaches that recognition to universality as many other Hindu reformers.195 In addition, spiritualist and all ideas in the West became an inspiration for neo-Hindu thinkers and

190 Aroon Purie, “Hindu Vs. Hindutva”, India today magazine, 29 January 2018, p. 38. 191 Glyn Richards, A Source Book of Modern Hinduism..., p. 65. In his book Glyn wrote the term Mohammedans, which at that time was often used by Vivekananda. However, as for the correct term is the religion of Islam brought by Prophet Muhammad SAW. Perhaps the use of the term Mohammedans can be discussed in another discussion 192 Aroon Purie, “Hindu Vs. Hindutva”, India today magazine, 29 January 2018, p. 37. 193 Glyn Richard, Studies in Religion, A Comparative Approach to Theological and Philosophical Themes..., p. 129. 194 Glyn Richard, Studies in Religion, A Comparative Approach to Theological and Philosophical Themes..., p. 130. 195 John Brockington, Hinduism, and Christianity..., p. 174. 49 reformers like Swami Vivekananda.196 The most prominent thing about Christian Universality is it ignorance with the important aspect of what in Christian tradition itself. ecological movement, is a universalist movement of the Christian in order to response to or reaction against materialistic values which seems likely to enjoy a wider popularity, and consequently a greater influence, than any of the religiously based reaction.197 What was mentioned before, Vivekananda based on very Indian process of mixing and matching West thought, which afterward, connect it to the eternal Hindu tradition.198 This method of making new old never ends. New developments and challenged thrown up by the process of modernization end up getting framed in “Vedic”, or elite Hindu ways of thinking which are held to be Sanatana, or eternally true.199 By all this way, it is clear that as an essentialist, Vivekananda is predisposed to accept the concept of universal religion in the sense of a transcendental essence or primordial unity or universal truth. Therefore, since all religions are in essence one it would seem to him to be eminently desirable that diverse manifestation of this essence should be encouraged to multiply to another religion.200 Vivekananda had a tremendous impact on the development of Modern Hindu identity both in South Asia and in the West. He came to United State in 1893 to take part in the World of Parliament of Religions in Chicago, and the description of Hinduism he set forth in that forum became the basis for most Western interpretations of the tradition for much the next century. People were so interested in his teachings that he established the

196 Meera Nanda, The God Market How Globalization is making India more Hindu, (London: Random House Publisher, 2011), p. 57. 197 John Brockington, Hinduism, and Christianity..., p. 174. 198 Meera Nanda, The God Market How Globalization is making India more Hindu..., p. 57. 199 Ibid, p. 110. 200 Glyn Richard, Studies in Religion, A Comparative Approach to Theological and Philosophical Themes..., p. 130. 50

Vedanta Society in New York in 1895 to share his idea with Americans.201 While Vivekananda attended the 1893 Parliament as representative of Hindu Vedanta, he introduced that Hindu beliefs and practices to the .202 Vivekananda carried interfaith dialogue far beyond the borders of India, emphasizing in this context an active social orientation and concern in his development of Hindu Vedanta. With this Vedantic doctrine of the divinity of man was one aspect of the message Vivekananda proclaimed there. His message was the essential unity of all religion which was not inconsistent with the preservation of diversity.203 What should be aimed for, he claimed, was not the elimination of different religions but the mutual recognition of the value of different traditions and readiness to assimilate the spirit of one another. This worldview socially and philosophically crusial in a shrinking world era and film boundaries because it allows or even requires cultural relativization of culture in favor of something supposedly deeper or more essential. Universalism implied by non-dualism and other Advaitins genuinely contributes to the globalization of Hinduism. While he contributed it to the transmission of catalyzed at the Parliament of World Religions in 1893. He calls to the universal inward path to awakening relativized all culture patterns, including those of orthodox members of the priestly caste (Brahmins).204 The great exhortation of the Vedanta is that each and every soul, in whatsoever sphere of the universe, shall rise above all mortality to the realization of Brahman. That is to say that the personal soul shall come to realize that It alone is Reality, the process being a gradual expansion of consciousness. All relative ideas and relationships about which

201 Cybelle Shattuck, Religions of The World-Hinduism, (London: Routledge Curzon, 1999), p. 93. 202 Michael Stoeber, Sri Ramakrishna, Swami Vivekananda, and Hindu-Christian Dialogue..., p. 28. 203 Glyn Richards, A Source Book of Modern Hinduism..., p. 64. 204 Thomas A. Forsthoefel, Gurus in America, … p. 39. 51 consciousness builds itself in the weaving of desire must be transcended.205 Speaking on the Vedanta as the universal basis of life, Vivekananda was saying:

…Behind everything the same divinity is existing, and out of this comes the basis of morality. Do not injure another. Love everyone as your own self, because the whole universe is one. in injuring another, I am injuring myself, in loving another, I am loving myself. From this also springs that principle of Advaita morality which has been summed up in one word ‘self-abnegation. The Advaitist says this little personalized self is the cause of all my misery. This individualized self, which makes me different from all other beings, brings hatred and jealousy and misery, struggle and all other evils. And when this idea has been got rid of, all struggle will cease, all misery vanish.206 To realize what was initiated by Vivekananda, He leans on Sanatana Dharma207, and consider it as a core teaching in Hinduism. He intended to convey a Universal sense of religion to everyone. Hindus says that Sanatana Dharma refers to eternal truth, and this truth can be found in any religious tradition. Hinduism views itself as something that has universal meaning because it represents an entire range of spiritual possibilities by which one can practice any religion one chooses.208

205 Swami Virajananda, The Life of The Swami Vivekananda, (Calcutta: The Lakshmi Printing Works, 1847), p. 217. 206 Chaturvedi Badrinath, Swami Vivekananda The Living Vedanta..., p. 197. 207 It is also called by Nitya Dharma or Manava Dharma 208 Steven J. Rosen, Essential Hinduism..., p. 36. 52

All of those knowledges of the unity of soul must not be an abstraction. It is not that negative kind of universalism which belongs neither to one nor to another. It is not an abstract soul.209 Then, all Hindus ought to understand it well. Vivekananda emphasized again that the truth may be expressed in a hundred thousand ways, and that each of these ways is true as far as it goes. Vedanta understands that and therefore preaches the one principle and admits various methods.210 When the leaders of the Indian society could not see anything of the West beside English civilization that spread when they were growing under the protection of British Imperialism. Swami Vivekananda, whose acquaintanceship from several countries didn’t have a bias for certain Occidental nation civilizations and had practical experiences in several of those countries. Vivekananda who warned his fellow-countrymen of the awful condition of the Western civilization.211 Because Vivekananda saw a problem in his environment, he finally looked for a breakthrough, so that the two sides found a bright spot. Indian nationalism arose from the need to drive out the British, Hindu nationalism was an important part of the growth of Indian nationalism. In the 1980s Hindu nationalism took on renewed vigour, but before considering this growth, it will be helpful to consider nationalism more widely and to bring the fore the modernity of all nationalism.212 As a result, with a stronger Western influence than the Indian strength itself, they were affected by their ideas that ‘agreeing generally’ about the notion of one Being, and in relation to his near-futuristic sense that a new age would recognize each religion as the truth specially and ethnically expressed and were to be avoided, because in idolatry it contains ancient elements and needs to be renewed . By following the developments of this era, modern Hinduism reformers by applying new beliefs,

209 Glyn Richards, A Source Book of Modern Hinduism..., p. 116. 210 Ibid, p. 67. 211 Bhupendranath Datta, Swami Vivekananda Patriot Prophet, … p. 320. 212 David Smith, Hinduism, and Modernity, … p.183. 53 and reliance on ethical precepts. It possible to contribute to securing peace and happiness.213 Vivekananda’s concept of universal religion is characterized by a certain measure of fluidity. Sometimes he uses the term universal religion to emphasize the multiplicity of religion, sometimes the eternality of religion, sometimes the complementarity of religions, at other times the humanity of religions, yet again the harmony of religions, and yet again, the unity of religion, and sometimes he even discusses the possibility of Vedanta as a universal religion.214 Because of Vivekananda himself. Finally, he reinterprets the universal definition according to his own ideal definition.

D. Islam’s Response to Universalism Islam is the last religion that Allah SWT sent to humans through His Messenger Muhammad SAW as the closing Prophet and Apostle for previous Prophethood. Islam is present in the midst of humanity who at that time desperately needed a handle on life and a means of control for themselves. Islam is present in the framework of universalism which implies that Islam can fit all the characteristic of people in every place and time. There are differences regarding the understanding of Universalism between Christian term and Islam term. In the Christian sense, Universalism is a deep understanding or has overall implications. Universalism in Christianity is explained by that there is salvation outside the church. In the theory developed, soteriology religious (safety) pluralism. He explained, with the view that there is safety outside the church, humans can still be saved, will lead to respect and tolerance for people outside the church or non-Christians.215

213 Margaret Chatterjee, Reflections on Religious Pluralism in the Indian Context, … p. 8. 214 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought..., p. 54. 215 M. Legenhausen, Pluralitas dan Pluralisme Agama (Keniscayaan Pluralitas Agama dan Kerancuan Konsep Pluralisme Agama dalam Liberalisme, (Jakarta: Shadra Press, 2010), p. 42. 54

While Islamic Universalism itself is a subject that focuses on core pain or the main elements of humanity, such as the principle of equality in the face of law, protection of citizens from injustice and arbitrariness, safe guarding the rights of those who are weak and suffering, lacks and restrictions on authority the holders of power, which are listed in the series of teachings. A series of teachings covering various fields, such as religious law (fiqh), faith (tauhid), ethics (morals), and attitude to life.216 But the researcher see that Islam which recognizes the idea of Universalism are figures who agree with pluralism as well. This thought was applied by Nurcholis Madjid, Abdurrahman Wahid and many others. These figures uphold the spirit of high tolerance. According to Abdurrahman Wahid in Islam, there is a form of Rahmatan lil alamin, meaning mercy for all nature. There is a grace that applies to universal, all-encompassing, to all the world of mankind.217 For the earlier philosophers like Al-Kindi, Al-Farabi, who have a universal interest in nearly every branch of the sciences and the arts as well as in philosophy and theology, who combine the general interests of Renaissance scientist and philosopher in the arts and sciences with the special interest of a medieval theologian and philosopher in religion.218 Because these two figures have a universal side to their thinking, and find their need for causality fulfilled within Islam and so do not bring about the breach between religion and science that occurred after the Middle Ages in the Western world. Thus, they were the first example of new school of philosopher-scientist in the Islamic world and serves in many ways as a pattern for the sages who followed after him and who shared his vision of the universe.

216 M. Legenhausen, Pluralitas dan Pluralisme Agama (Keniscayaan Pluralitas Agama dan Kerancuan Konsep Pluralisme Agama dalam Liberalisme…, p. 43. 217 Marcel A. Boisard, Humanisme dalam Islam, (Jakarta: Bulan Bintang, 1980), p. 183 218 Seyyed Hossein Nasr, Three Muslim Sages, (New York: Caravan Books, 1976), p. 13. CHAPTER FOUR

CLOSING

A. Conclusion Based on the research above the witter seeks to reach several important conclusion by offering it as a result of Swami Vivekananda’s Radical Universalism along with his argument and description. Vivekananda’s remarkable reason on modern thought that integrated Hinduism itself with Western thought. He collaborated with all modern reformers of Hinduism to voice the truth of all religions in a universal concept, with this they pioneered many organizations based on universalism. The goal is nothing but to maintain the existence of his religion and be recognized in the eyes of the world for Vivekananda himself, he pioneered the Ramakrishna Mission to channel his ideas about the concept he held in high esteem. To bring it to the world sight, he proclaimed a universal idea in the World Religious Parliament in Chicago at 1893. There he reinterpreted the teaching of Vedanta according to the model himself that Vedanta is the ideal teaching in the future. So, it can be concluded that Vivekananda pioneered this idea, after he became a monk, and learn a lot of with his great teacher, Sri Ramakrishna. And spread it in World Religious Parliament in Chicago at 1893. There, he introduced Hinduism until International, concerning the meaning of Vedanta according to his ideal.

B. Recommendation After elaborating Swami Vivekananda’s view on Radical Universalism, The researcher believes that this writing is too far from perfection, then, the researcher suggests further researcher, to write this topic more comprehensively, for instance about how Vivekananda got new interpretation of Vedanta according to his ideal, how the response of West about his idea. To study more about this topic interrelated to realm of religious studies. But hopefully at least, this writing could be some answers

55 56 toward how radical universalism was concepted, its structure, and impact towards society.

C. Closing Praise to God Allah SWT who has given the researcher ability and ease of writing this research. And thanks to God Allah SWT for making this study finished in time, after great effort and struggle spent by the researcher, hopefully it can be a useful knowledge and if there is a shortage may be completed by the next researchers. Then no more words can be used to say except Alhamdulillahirabbilalamin. BIBLIOGRAPHY

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