From THE EAST AND THE WEST of Writings: Prose and Poems of Volume 5 of The Complete Works of Swami Vivekananda

The foregoing, by way of an introduction, has come to be rather long; but after all this talk it will be easier for us to compare the two nations. They are good, and we are also good. “You can neither praise the one nor blame the other; both the scales are equal.” Of course, there are gradations and varieties of good, this is all.

According to us, there are three things in the makeup of man. There is the body, there is the mind, and there is the soul. First let us consider the body, which is the most external thing about man.

First, see how various are the differences with respect to the body. How many varieties of nose, face, hair, height, complexion, breadth, etc., there are!

The modern ethnologists hold that variety of complexion is due to intermixture of blood. Though the hot or cold climate of the place to a certain extent affects the complexion, no doubt, yet the main cause of its change is heredity. Even in the coldest parts of the world, people with dark complexions are seen, and again in the hottest countries white men are seen to live. The complexion of the aboriginal tribes of Canada, in America, and of the Eskimos of the Northern Polar regions, is not white. While islands, such as Borneo, Celebes, etc., situated in the equatorial regions are peopled by white aborigines.

According to the Hindu Shastras, the three Hindu castes, Brahmana, Kshatriya, and Vaishya, and the several nations outside India, to wit, Cheen, Hun, Darad, Pahlava, Yavana, and Khâsh are all Aryas. This Cheen of our Shastras is not the modern Chinaman. Besides, in those days, the Chinamen did not call themselves Cheen at all. There was a distinct, powerful nation, called Cheen, living in the north-eastern parts of Kashmir, and the Darads lived where are now seen the hill-tribes between India and Afghanistan. Some remnants of the ancient Cheen are yet to be found in very small numbers, and Daradisthan is yet in existence. In the Râjatarangini, the history of Kashmir, references are often made to the supremacy of the powerful Darad-Raj. An ancient tribe of Huns reigned for a long period in the north-western parts of India. The Tibetans now call themselves Hun, but this Hun is perhaps “Hune”. The fact is, that the Huns referred to in Manu are not the modern Tibetans, but it is quite probable that the modern Tibetans are the product of a mixture of the ancient Aryan Huns and some other Mogul tribes that came to Tibet from Central Asia. According to Prjevalski and the Duc d’ Orleans, the Russian and French travellers, there are still found in some parts of Tibet tribes with faces and eyes of the Aryan type. “Yavana” was the name given to the Greeks. There has been much dispute about the origin of this name. Some say that the name Yavana was first used to designate a tribe of Greeks inhabiting the place called “Ionia”, and hence, in the Pâli writs of the Emperor Asoka, the Greeks are named “Yonas”, and afterwards from this “Yona” the Sanskrit word Yavana, was derived. Again, according to some of our Indian antiquarians, the word Yavana does not stand for the Greeks. But all these views are wrong. The original word is Yavana itself; for not only the Hindus but the ancient Egyptians and the Babylonians as well called the Greeks by that name. By the word Pahlava is meant the ancient Parsees, speaking the Pahlavi tongue. Even now, Khash denotes the semi-civilised Aryan tribes living in mountainous regions and in the Himalayas, and the word is still used in this sense. In that sense, the present Europeans are the descendants of the Khash; in other words, those Aryan tribes that were uncivilised in ancient days are all Khash.

In the opinion of modern savants, the Aryans had reddish-white complexion, black or red hair, straight noses, well-drawn eyes, etc.; and the formation of the skull varied a little according to the colour of the hair. Where the complexion is dark, there the change has come to pass owing to the mixture of the pure Aryan blood with black races. They hold that there are still some tribes to the west of the Himalayan borders who are of pure Aryan blood, and that the rest are all of mixed blood; otherwise, how could they be dark? But the European Pundits ought to know by this time that, in the southern parts of India, many children are born with red hair, which after two or three years changes into black, and that in the Himalayas many have red hair and blue or grey eyes.

Let the Pundits fight among themselves; it is the Hindus who have all along called themselves Aryas. Whether of pure or mixed blood, the Hindus are Aryas; there it rests. If the Europeans do not like us, Aryas, because we are dark, let them take another name for themselves—what is that to us?

Whether black or white, it does not matter; but of all the nations of the world, the Hindus are the handsomest and finest in feature. I am not bragging nor saying anything in exaggeration because they belong to my own nationality, but this fact is known all over the world. Where else can one find a higher percentage of fine-featured men and women than in India? Besides, it has to be taken into consideration how much more is required in our country to make us look handsome than in other countries, because our bodies are so much more exposed. In other countries, the attempt is always to make ugly persons appear beautiful under cover of elaborate dresses and clothes.

Of course, in point of health, the Westerners are far superior to us. In the West, men of forty years and women of fifty years are still young. This is, no doubt, because they take good food, dress well and live in a good climate, and above all, the secret is that they do not marry at an early age. Ask those few strong tribes among ourselves and see what their marriageable age is. Ask the hill tribes, such as, the Goorkhas, the Punjabis, the Jats, and the Afridis, what their marriageable age is. Then read your own Shastras—thirty is the age fixed for the Brahmana, twenty-five for the Kshatriya, and twenty for the Vaishya. In point of longevity and physical and mental strength, there is a great difference between the Westerners and ourselves. As soon as we attain to forty, our hope and physical and mental strength are on the decline. While, at that age, full of youthful vigour and hope, they have only made a start.

We are vegetarians—most of our diseases are of the stomach; our old men and women generally die of stomach complaints. They of the West take meat—most of their diseases are of the heart; their old men and women generally die of heart or lung diseases. A learned doctor of the West observes that the people who have chronic stomach complaints generally tend to a melancholy and renouncing nature, and the people suffering from complaints of the heart and the upper parts of the body have always hope and faith to the last; the cholera patient is from the very beginning afraid of death, while the consumptive patient hopes to the last moment that he will recover. “Is it owing to this,” my doctor friend may with good reasoning ask, “that the Indians always talk and think of death and renunciation?” As yet I have not been able to find a satisfactory answer to this; but the question seems to have an air of truth about it, and demands serious consideration.

In our country, people suffer little from diseases of the teeth and hair; in the West, few people have natural, healthy teeth, and baldness is met with everywhere. Our women bore their noses and ears for wearing ornaments; in the West, among the higher classes, the women do not do those things much, nowadays; but by squeezing the waist, making the spine crooked, and thus displacing the liver and spleen and disfiguring the form, they suffer the torment of death to make themselves shapely in appearance and added to that is the burden of dress, over which they have to show their features to the best advantage. Their Western dress is, however, more suited for work. With the exception of the dress worn in society by the ladies of the wealthy classes, the dress of the women in general is ugly. The Sâri of our women, and the Chogâ, Châpkan, and turban of our men defy comparison as regards beauty in dress. The tight dresses cannot approach in beauty the loose ones that fall in natural folds. But all our dresses being flowing, and in folds, are not suited for doing work; in doing work, they are spoiled and done for. There is such a thing as fashion in the West. Their fashion is in dress, ours in ornaments, though nowadays it is entering a little into clothes also. Paris is the centre of fashion for ladies’ dress and London for men’s. The actresses of Paris often set the fashions. What new fashion of dress a distinguished actress of the time would wear, the fashionable world would greedily imitate. The big firms of dressmakers set the fashions nowadays. We can form no idea of the millions of pounds that are spent every year in the making of dress in the West. The dress-making business has become a regular science. What colour of dress will suit with the complexion of the girl and the colour of her hair, what special feature of her body should be disguised, and what displayed to the best advantage—these and many other like important points, the dressmakers have seriously to consider. Again, the dress that ladies of very high position wear, others have to wear also, otherwise they lose their caste! This is FASHION.

Then again, this fashion is changing every day, so to say; it is sure to change four times with the four seasons of the year, and, besides, many other times as well. The rich people have their dresses made after the latest fashion by expert firms; those who belong to the middle classes have them often done at home by women-tailors, or do them themselves. If the new fashion approaches very near to their last one, then they just change or adjust their clothes accordingly; otherwise, they buy new ones. The wealthy classes give away their dresses which have gone out of fashion to their dependents and servants. The ladies’ maids and valets sell them, and those are exported to the various colonies established by the Europeans in Africa, Asia, and Australia, and there they are used again. The dresses of those who are immensely rich are all ordered from Paris; the less wealthy have them copied in their own country by their own dressmakers. But the ladies’ hats must be of French make. As a matter of fact, the dress of the English and the German women is not good; they do not generally follow the Paris fashions—except, of course, a few of the rich and the higher classes. So, the women of other countries indulge in jokes at their expense. But men in England mostly dress very well. The American men and women, without distinction, wear very fashionable dress. Though the American Government imposes heavy duties on all dresses imported from London or Paris, to keep out foreign goods from the country—yet, all the same, the women order their dress from Paris, and men, from London. Thousands of men and women are employed in daily introducing into the market woollen and silk fabrics of various kinds and colours, and thousands, again, are manufacturing all sorts of dresses out of them. Unless the dress is exactly up to date, ladies and gentlemen cannot walk in the street without being remarked upon by the fashionable. Though we have not all this botheration of the fashion in dress in our country, we have, instead, a fashion in ornaments, to a certain extent. The merchants dealing in silk, woollen, and other materials in the West have their watchful eyes always fixed on the way the fashion changes, and what sort of things people have begun to like; or they hit upon a new fashion, out of their own brain, and try to draw the attention of the people thereto. When once a merchant succeeds in gaining the eyes of the people to the fashion brought into the market by him, he is a made man for life. At the time of the Emperor Napoleon III of France, his wife, the Empress Eugenie, was the universally recognised avatar of fashion of the West. The shawl, of Kashmir were her special favourites, and therefore shawls worth millions of rupees used to be exported every year, in her time, from Kashmir to Europe. With the fall of Napoleon III, the fashion has changed, and Kashmir shawls no longer sell. And as for the merchants of our country, they always walk in the old rut. They could not opportunely hit upon any new style to catch the fancy of the West under the altered circumstances, and so the market was lost to them. Kashmir received a severe shock and her big and rich merchants all of a sudden failed.

This world, if you have the eyes to see, is yours—if not, it is mine; do you think that anyone waits for another? The Westerners are devising new means and methods to attract the luxuries and the comforts of different parts of the world. They watch the situation with ten eyes and work with two hundred hands, as it were; while we will never do what the authors of Shastras have not written in books, and thus we are moving in the same old groove, and there is no attempt to seek anything original and new; and the capacity to do that is lost to us now. The whole nation is rending the skies with the cry for food and dying of starvation. Whose fault is it? Ours! What means are we taking in hand to find a way out of the pitiable situation? Zero! Only making great noise by our big and empty talk! That is all that we are doing. Why not come put of your narrow comer and see, with your eyes open, how the world is moving onwards? Then the mind will open and the power of thinking and of timely action will come of itself. You certainly know the story of the Devas and the Asuras. The Devas have faith in their soul, in God, and in the after-life, while the Asuras give importance to this life, and devote themselves to enjoying this world and trying to have bodily comforts in every possible way. We do not mean to discuss here whether the Devas are better than the Asuras, or the Asuras than the Devas, but, reading their descriptions in the Purânas, the Asuras seem to be, truth to tell, more like MEN, and far more manly than the Devas; the Devas are inferior, without doubt, to the Asuras, in many respects. Now, to understand the East and the West, we cannot do better than interpret the Hindus as the sons of the Devas and the Westerners as the sons of the Asuras.

First, let us see about their respective ideas of cleanliness of the body. Purity means cleanliness of mind and body; the latter is effected by the use of water etc. No nation in the world is as cleanly in the body as the Hindu, who uses water very freely. Taking a plunge bath is wellnigh scarce in other nations, with a few exceptions. The English have introduced it into their country after coming in contact with India. Even now, ask those of our students who have resided in England for education, and they will tell you how insufficient the arrangements for bathing are there. When the Westerners bathe—and that is once a week—they change their inner clothing. Of course, nowadays, among those who have means, many bathe daily and among Americans the number is larger; the Germans once in a week, the French and others very rarely! Spain and Italy are warm countries, but there it is still less! Imagine their eating of garlic in abundance, profuse perspiration day and night, and yet no bath! Ghosts must surely run away from them, what to say of men! What is meant by bath in the West? Why, the washing of face, head, and hands, i.e. only those parts which are exposed. A millionaire friend of mine once invited me to come over to Paris: Paris, which is the capital of modern civilisation—Paris, the heaven of luxury, fashion, and merriment on earth—the centre of arts and sciences. My friend accommodated me in a huge palatial hotel, where arrangements for meals were in a right royal style, but, for bath—well, no name of it. Two days I suffered silently—till at last I could bear it no longer, and had to address my friend thus: “Dear brother, let this royal luxury be with you and yours! I am panting to get out of this situation. Such hot weather, and no facility of bathing; if it continues like this, I shall be in imminent danger of turning mad like a rabid dog.” Hearing this, my friend became very sorry for me and annoyed with the hotel authorities, and said: “I won’t let you stay here any more, let us go and find out a better place”. Twelve of the chief hotels were seen, but no place for bathing was there in any of them. There are independent bathing-houses, where one can go and have a bath for four or five rupees. Good heavens! That very afternoon I read in a paper that an old lady entered into the bath-tub and died then and there! Whatever the doctors may say, I am inclined to think that perhaps that was the first occasion in her life to come into contact with so much water, and the frame collapsed by the sudden shock! This is no exaggeration. Then, the Russians and some others are awfully unclean in that line. Starting from Tibet, it is about the same all over those regions. In every boarding house in America, of course, there is a bath-room, and an arrangement of pipe-water.

See, however, the difference here. Why do we Hindus bathe? Because of the fear of incurring sin. The Westerners wash their hands and face for cleanliness’ sake. Bathing with us means pouring water over the body, though the oil and the dirt may stick on and show themselves. Again, our Southern Indian brothers decorate themselves with such long and wide caste-marks that it requires, perchance the use of a pumice-stone to rub them off. Our bath, on the other hand, is an easy matter—to have a plunge in, anywhere; but not so, in the West. There they have to put off a load of clothes, and how many buttons and hooks and eyes are there! We do not feel any delicacy to show our body; to them it is awful, but among men, say, between father and son, there is no impropriety; only before women you have to cover yourself cap-a-pie.

This custom of external cleanliness, like all other customs, sometimes turns out to be, in the long run, rather a tyranny or the very reverse of Âchâra (cleanliness). The European says that all bodily matters have to be attended to in private. Well and good. “It is vulgar to spit before other people. To rinse your mouth before others is disgraceful.” So, for fear of censure, they do not wash their mouth after meals, and the result is that the teeth gradually decay. Here is non-observance of cleanliness for fear of society or civilisation. With us, it is the other extreme—to rinse and wash the mouth before all men, or sitting in the street, making a noise as if you were sick—this is rather tyranny. Those things should, no doubt, be done privately and silently, but not to do them for fear of society is also equally wrong.

Again, society patiently bears and accommodates itself to those customs which are unavoidable in particular climates. In a warm country like ours, we drink glass after glass of water; now, how can we help eructating; but in the West, that habit is very ungentlemanly. But there, if you blow the nose and use your pocket handkerchief at the time of eating—that is not objectionable, but with us, it is disgusting. In a cold country like theirs, one cannot avoid doing it now and then.

We Hindus hold dirt in abomination very much, but, all the same, we are, in point of fact, frequently dirty ourselves. Dirt is so repugnant to us that if we touch it we bathe; and so to keep ourselves away from it, we leave a heap of it to rot near the house—the only thing to be careful about is not to touch it; but, on the other hand, do we ever think that we are living virtually in hell? To avoid one uncleanliness, we court another and a greater uncleanliness; to escape from one evil, we follow on the heels of another and a greater evil. He who keeps dirt heaped in his house is a sinner, no doubt about that. And for his retribution he has not to wait for the next life; it recoils on his head betimes—in this very life.

The grace of both Lakshmi (goddess of fortune) and Sarasvati (goddess of learning) now shines on the peoples of the Western countries. They do not stop at the mere acquisition of the objects of enjoyment, but in all their actions they seek for a sort of beauty and grace. In eating and drinking, in their homes and surroundings, in everything, they want to see an all-round elegance. We also had that trait once—when there was wealth and prosperity in the land. We have now too much poverty, but, to make matters worse, we are courting our ruin in two ways—namely, we are throwing away what we have as our own, and labouring in vain to make others’ ideals and habits ours. Those national virtues that we had are gradually disappearing, and we are not acquiring any of the Western ones either? In sitting, walking, talking, etc., there was in the olden days a traditional, specific trait of our own; that is now gone, and withal we have not the ability to take in the Western modes of etiquette. Those ancient religious rites, practices, studies, etc., that were left to us, you are consigning to the tide-waters to be swept away—and yet something new and suitable to the exigencies of the time, to make up for them, is not striking its roots and becoming stable with us. In oscillating between these two lines, all our present distress lies. The Bengal that is to be has not as yet got a stable footing. It is our arts that have fared the worst of all. In the days gone by, our old women used to paint the floors, doors, and walls of their houses with a paste of rice-powder, drawing various beautiful figures; they used to cut plantain leaves in an artistic manner, to serve the food on; they used to lavish their art in nicely arranging the different comestibles on the plates. Those arts, in these days, have gradually disappeared or are doing so.

Of course new things have to be learnt, have to be introduced and worked out; but is that to be done by sweeping away all that is old, just because it is old? What new things have you learnt? Not any—save and except a jumble of words! What really useful science or art have you acquired? Go, and see, even now in the distant villages, the old woodwork and brickwork. The carpenters of your towns cannot even turn out a decent pair of doors. Whether they are made for a hut or a mansion is hard to make out! They are only good at buying foreign tools, as if that is all of carpentry! Alas! That state of things has come upon all matters in our country. What we possessed as our own is all passing away, and yet, all that we have learnt from foreigners is the art of speechifying. Merely reading and talking! The Bengalis, and the Irish in Europe, are races cast in the same mould—only talking and talking, and bandying words. These two nations are adepts in making grandiloquent speeches. They are nowhere, when a jot of real practical work is required—over and above that, they are barking at each other and fighting among themselves all the days of their life!

In the West, they have a habit of keeping everything about themselves neat and clean, and even the poorest have an eye towards it. And this regard for cleanliness has to be observed; for, unless the people have clean suits of clothes, none will employ them in their service. Their servants, maids, cooks, etc., are all dressed in spotlessly clean clothes. Their houses are kept trim and tidy by being daily brushed, washed and dusted. A part of good breeding consists in not throwing things about, but keeping them in their proper places. Their kitchens look clean and bright—vegetable peelings and such other refuse are placed, for the time being in a separate receptacle, and taken, later on, by a scavenger to a distance and thrown away in a proper place set apart for the purpose. They do not throw such things about in their yards or on the roads.

The houses and other buildings of those who are wealthy are really a sight worth seeing—these are, night and day, a marvel of orderliness and cleanliness! Over and above that, they are in the habit of collecting art treasures from various countries, and adorning their rooms with them. As regards ourselves, we need not, of course, at any rate for the present, go in for collecting works of art as they do; but should we, or should we not, at least preserve those which we possess from going to ruin? It will take up a long time yet to become as good and efficient as they are in the arts of painting and sculpture. We were never very skilful in those two departments of art. By imitating the Europeans we at the utmost can only produce one or two Ravi Varmas among us! But far better than such artists are our Patuas (painter) who do the Châlchitras[1] of our goddesses, in Bengal. They display in their work at least a boldness in the brilliancy of their colours. The paintings of Ravi Varma and others make one hide one’s face from shame! Far better are those gilded pictures of Jaipur and the Chalchitra of the goddess Durgâ that we have had from old times. I shall reserve my reflections on the European arts of sculpture and painting for some future occasion. That is too vast a subject to enter upon here.


  1. Arch shaper frames over the images of deities, with Paurânika pictures.