January - 2016 Odisha Review

Gandhi and Vivekananda on

Souribandhu Kar

The story of Indian civilization and culture is the equal citizens whether they belonged to minority story of an ocean where waves, currents and cross or majority groups. currents have remained in a state of a serene Multiculturalism could be virtually taken equilibrium, in the midst of new developments, as synonym for cultural diversity. It is interesting intrusions, movements, adaptations, mutation, to note that among all countries of the world, disturbances, and even storms. Conflicts, has a very rich and varied experience in dealing contradictions, and aggression did not, therefore, with cultural diversity. The Indian has been form the dominant strains of India’s diversity of multi-cultural, multi-religious, multi-racial, multi- faiths, systems and practices while ethnic and multi-linguistic from time immemorial. synthesis, harmony, and wholeness of life remained However, India has also encountered various kinds integral to its secular cultural growth and of divisiveness. Therefore, the biggest challenge development. before countries like India to preserve the There is a growing tendency all over the pluralistic tradition and to bring the various world to identify and segregate people along communities in to the mainstream society by , ethnic and linguistic lives. This growing promoting the spirit of multi-. division raises a real threat to the peaceful co- Concerned citizens in India are worried over the existence of divergent human civilization. alarming situation of current communal disharmony However, among these challenges, it is the and there is fear that it might ultimately result in religious divide which adversely affects the normal the disintegration of the nation. Building bridges and tranquil life of people of many countries. A of solidarity among different religious communities number of thinkers are seriously concerned about in India is essential to preserve the secular, finding ways and means to tackle this growing pluralistic and multi-cultural credentials of the peril confronting mankind. Multiculturalism is country. In the context of such a challenge, the being looked upon as the only practical option initiative and concerted effort made by Gandhi before humanity for responding to the challenge and Vivekananda may provide a framework for of diverse cultural, ethnic and religious identities. thought and action. It is much more than mere of group Gandhi was born in a Hindu Vaishnava diversity. In essence, it stands for treating, family. His father Karamchand Gandhi and mother accommodating and recognizing all members as Putli Bai were very religious. Though born in such

48 Odisha Review January - 2016 a religious environment young Gandhi exhibited Hind ) (Ahmadabad: Navajivan,2004) no signs of proclivity towards any kind of religious P.44. belief. However, he got an early growing in Thus it is evident that from the very from the acquaintance of his beginning of his public life he looked upon religion family with different facts of , close from a multi cultural perspective. contacts of his parents with Jain monks, friendship of his father with Muslims and Parsis and Though Gandhi was loyal to the teachings discussions on religious matters in the family. All of Hinduism, but for him there was no religion these factors inculcated in the mind of young higher than truth and righteousness. He declared Gandhi the seeds of religious tolerance and a multi his stand on religion in young India in 1920. He cultural approach. The sojourn in was a wrote, “Let me explain what I mean by religion. turning point in Gandhi’s life as it provided him an It is not the Hindu religion which I certainly prize opportunity to get acquainted with various above all other religions, but the religion which religions. His association with many prominent transcends Hinduism, which changes one’s very theosophists prompted him to undertake study , which binds one indissolubly to the truth of scriptures of different faiths including his own. within and whichever purifies. It is the permanent His reading of religious scriptures left him with an element in human nature which counts no cost impression that much was common to the religion. too great in order to find full expression and which During his long stay in South Africa, Gandhi’s leaves the soul utterly restless until it has found synergetic faith partook many elements from itself, known its maker and appreciated the true various religious traditions giving it a deep and correspondence between the maker and itself.” abiding form. He made several spiritual (Young India, 12.5, 1920, P.2). experiments including ashram living (Phoenix settlement and Tolstoy farm) and the vow of In January 1935, Dr. S.Radhakrishnan brahmacharya. All these experiments and put three questions before Gandhi in connection influences greatly contributed towards his living of his study of religion. These questions were, faith, which remained a driving force throughout 1. What is your religion? 2. How are you led to his life. it ? 3. What is its bearing on social life? The answers to these questions constitute the essence It is noted that Hinduism according to of Gandhi’s understanding of religion. Gandhi was not an exclusive religion. It was rather a broad and inclusive faith accommodating the “My religion is Hinduism which, for me is religion best in other religions. For him it is the most of humanity and includes the best of all the religions tolerant and open minded religion. Gandhi looked known to me. I take it that the present tense in upon religions as pathways to the same ultimate the second question has been purposely used reality. Gandhi in his seminal work Hind Swaraj instead of the past. I am being led to my religion or Indian Home Rule (1909), expressed his view through Truth and Non-violence, i.e. alone in the on religion eloquently. “Religion are different roads broadest sense. I often describe my religion as converging to the same point. What does it matter religion of truth, of late, instead of saying God is that we take different roads, so long as we reach Truth. I have been saying Truth is God, in order the same goal? In reality, there were as many more fully to define my religion. I used one time religions as there are individuals.” (M.K. Gandhi, to know by heart the thousand names of God

49 January - 2016 Odisha Review which a booklet in Hinduism gives inverse form His approach to religion goes far beyond and which perhaps tens of thousands recite every and secularism. Firstly, by morning. But now a days nothing so completely emphasizing on the religion of truth he included describes my God as Truth. Denial of God we the secular or even the atheist and the humanist in have known. Denial of Truth we have not known. the realm of religion. The most ignorant among mankind have some Secondly, religion was basic to Gandhi’s truth to them. We are all sparks of Truth. The life, thought and action. All his activities from sum total of this spark is indescribable, as yet spiritual to mundane including politics were unknown Truth which is God. I am being daily governed by the spirit of religion. led nearer to it by constant prayer”. Third, Gandhi, while establishing a close “The bearing of this religion on social life is, or linkage between religion and politics, was not in has to be, seen in one’s daily social contact. To favour of a theocratic state patronizing a particular be true to such religion one has to lose oneself in religion or even supporting all religions equally. continuous and continuing service of all life. Realization of Truth is impossible without complete Fourthly, Gandhi did not favour any merging of oneself in and identification with this particular religion or foresee the need for limitless ocean of life. Hence, for me, there is no conversion of people belonging to other faiths to escape from social service; there is no happiness a particular religion. on earth beyond or about from it. Social service Fifthly, he believed that true knowledge here must be taken to include every department of religions will break down the narrow barriers of life. In this scheme there is nothing low, nothing and also help to understand one’s own religion high. For, all is one, though we seem to be many. better. “( et al., (Ed.) Finally, Gandhi was not advocating the Contemporary Indian -, (London: merger of all religions into one. He was trying to Allen & Unwin, 1966) , P.21.) find out commonalities in various religions and It is clear from Gandhi’s answer that his promote mutual tolerance. perception of religion has no trace of dogmatism The equality of all religions or Sarva and fundamentalism. Samabhava of Gandhi provides a Gandhi’s synergetic approach to religion foundation for building healthy and enriching is primarily reflected in his idea of Sarva Dharma relation between religions. The spirit of Gandhi’s Samabhava (Equal respect for all religions). It is religion not only could promote religious tolerance, central to his philosophy of life, being one of the but also provided scope for religious dialogue eleven vows, primarily described for every inmate which will narrow down the difference between of his ashrams. Gandhi’s attitude towards religion various faiths. was not of patronizing toleration, rather it thought This approach has great significance in to develop the spirit of fellowship which helps a the contemporary world which is plagued by Hindu to become a better Hindu, a mussalman religious fundamentalism and communalism. to become a better mussalman, and a Christian to become a better Christian. He believed in the Vivekananda is the spiritual giant in Indian fundamental equality of all religions. who before Gandhi came into picture

50 Odisha Review January - 2016 talked that truth is the higher thing to achieve in platform of the Parliament as the living embodiment life. Everything can be sacrificed for truth, but truth by universality and harmony. cannot be sacrificed for anything. (cw. Vol. V. The religion that page-410). brought to the West did not mean simply the Narendranath or Swami Vivekananda as worship of a Divine Being, it was a way of life - a known to the world was born in Calcutta on matter by ‘being and becoming’. Viewed in this Monday, January 12, 1863 to Viswanath light, religion can never cause discord or strife. who was an attorney at law in the High court of He says: Calcutta. Viswanath, a man of liberal attitude had “Religion is neither words nor doctrines nor allowed Narendranath to take interest in western theories; nor is it sectarianism. Religion cannot knowledge and culture, encouraged live in sects and . It is the relation between openmindedness, questioning spirit, uprightness the soul and God. How can it be made in to a and manliness in conduct. He gave him training society? Religion is the relation between one’s soul both in vocal and instrumental music by engaging and God. It was in realization, not in words, or in two well known musicians Ahmed Khan and Bani joining religious bodies, or in the performance of Gupta. the drill - like ritual”. (cw IV.p.59) Vivekananda’s theory of religion depends Narendra was born and brought up on two factors. Firstly, he incorporates a affluently. He had inherited the deep spiritual and psychological pedagogical explanation, suggesting religious attitude of her mother Bhubaneswari Devi that the difference among religions are attuned to who was a pious lady and she used to tell the the needs of different kinds of people: stories of Ramayan and Mahabharat to Naren. “Religions manifest themselves not only according His inclination to monastic life was to race and geographical position, but according marked from his childhood as he became delighted to individual powers. In one man religion is seeing a at the door. And he used to tell manifesting itself as intense activity, as work. In his friends that he would become an ascetic or another, it is manifesting itself as intense devotion, sanayasin in future. While reading in the college, in yet another, as mysticism, in others as he was attracted towards poetry, particularly philosophy and so forth.” (cw.iv.pp61-2.) Shelly whose ‘Hymn to intellectual beauty’ Second, he again beats the power of brought to his mind the spiritual unity of the religions in one’s encounter with a truly realized, universe. He was drawn to Sri , renunciant master who is a true teacher and not knowing from principal Hastie that the vision merely an expert about religions. which Wordsworth experienced in his poem Vivekananda’s religion taught him to ‘Excursion’ is similar with the illiterate priest by search through multiplicity and duality for the . And that ultimately led him to ultimate unity which is the unchanging base of an experience ultimate and unseen reality. ever-changing world. This religion is scientific, for Swami Vivekananda attended the science is nothing but finding of unity. To reach Parliament of Religions at in 1893 and the universal religion, recognition of the necessity delivered his message which was charged with of variation is as important as that of underlying irresistible spiritual power. He stood there on the unity.

51 January - 2016 Odisha Review

Vivekananda believed that all religions are each one of his own. As in a quadriga he held the true and accepting all religions meant worshipping reins of all four ways of truth, and travelled along God with each of them. them all simultaneously towards unity. He was the “I shall go to the mosque of the Mohammedan; personification of the harmony of all human I shall enter the Christians church and kneel before Energy.” (, Prophets of the New the crucifix; I shall enter the Buddhistic temple, India, London: Cassell and Company, 1928, where I shall take refuge in Buddha and in his p.457.) Law. I shall go into the forest and sit down in Vivekananda cautioned against the hope with the Hindu, who is trying to see for ‘exclusive survival of one religion’ and the light which enlightens the heart of everyone.” ‘destruction of others’. But can pluralism solve (cw. Vol.II.p.374). the problems of religious hostilities and resist the At the final session of the Parliament of tendency of destroying one by another? Some Religions he declared: believe in pluralism from the conviction that it provides a wider range of alternatives, a greater ‘The Christian is not to become a Hindu or a freedom of choice and consequently greater Buddhist, nor a Hindu or Buddhist to become a opportunities of self-expression and self- Christian. But each must assimilate the spirit of realisation. Some believe in it as a convenient and the others and yet preserve his individuality and respectable strategy for the maintenance of social grow according to his own law of growth. Upon harmony and communal , particularly in a the banner of every religion will soon be written, multi-religious society like India. Whether one in spite of resistance: ‘Help and not Fight’, learns to accept the validity by all religions out of ‘Assimilation and not Destruction’, ‘Harmony and faith and conviction, as Gandhi did, or whether Peace and not Dissension’. (cw. Vol-I, p.24.) one learns to treat another person’s religion with This prophetic message of harmony and tolerance out of an understanding of the historical tolerance of Vivekananda reflected the best mind bonds between the community and that religion, of the time as told by Romain Rolland: as Nehru did - the future of human society has hardly any other option. “Vivekananda’s constructive genius may be summed up in two words, equilibrium and synthesis. He embraced all the paths of the spirit: the four in their entirety, renunciation and service, art and science, religion and action from the most spiritual to the most practical. Each of the ways that he taught had its own limits, but he Souribandhu Kar, Plot No.5012/5853, Gajapatinagar, himself had seen through them all, and had made Bhubaneswar-751005.

52