Myth of Hindu Sameness

[Guest guest]

Myth of Hindu Sameness

 

This latest essay by Rajiv Malhotra explores the validity of the

claim that "Hinduism is the same as other religions". From his

earlier writings (Problematizing God's Interventions in History:

http://www.sulekha.com/expressions/column.asp?cid=303135), RM

classifies religious movements as History-Centric and non History-

Centric. According to Rajiv,

 

"The former are contingent on canonical beliefs of their sacred

history. Non History-Centric religious movements, on the other hand,

do have beliefs about history, but their faith is not contingent on

history."

 

It is Rajiv's contention that "non History-Centric faiths offer the

only viable spiritual alternative to the religious conflicts that are

inherent among History-Centric religions."

 

 

Sanjay

 

 

Myth of Hindu Sameness

 

Rajiv Malhotra

 

 

http://www.sulekha.com/expressions/column.asp?cid=305972

 

Excerpt ..........

 

This essay examines the often repeated claim by Hindus and non-Hindus

alike that Hinduism is the same as other religions. Some common

factors that cause many Hindus to slip into sameness are as follows:

Hindus arrogantly assume that other religions want to be the same as

Hinduism, and hence they feel that they are doing these other

religions a favor. Against this one may point out that the

traditional Hindu teachings make a clear distinction between valid

and not valid religious claims, by separating them as dharma and

adharma, sat (truth) and asat (falsity), devika and asuric, etc.

 

Many Hindus misapply teachings about the Unmanifest when dealing with

the diversity of the manifest, and the unity of transcendence in

dealing with the diversity and conflict found in the worldly.

Furthermore, they fail to distinguish between shruti and smriti. The

unity of all shruti is assumed to mean that all smritis must be the

same. In particular, Hindus fail to understand the critical history-

dependence of the Abrahamic religions and the way their core myths

and institutions are built around these frozen smritis. Often what

Hindus really mean is that all religions are equal in the respect and

rights they deserve, but they confuse this with sameness.

 

At the same time, there are strong arguments that religious

differences lead to tensions and violence. Many Hindus have

internalized these arguments, over simplifying the Hindu thought

about there being one truth and all paths leading to it.

 

To address these and other issues, this essay presents a new

theoretical framework for looking at religions and global religious

violence. It classifies religious movements as History-Centric and

non History-Centric. The former are contingent on canonical beliefs

of their sacred history. Non History-Centric religious movements, on

the other hand, do have beliefs about history, but their faith is not

contingent on history.

 

 

http://www.sulekha.com/expressions/column.asp?cid=305972