Swami Vivekananda Chronology, Profile, Journey, Teachings, Speeches & Books

The Background, the Reality, of everyone is that same Eternal, Ever Blessed, Ever Pure, and Ever Perfect One. It is the Atman, the Soul, in the saint and the sinner, in the happy and the miserable, in the beautiful and the ugly, in men and in animals; and it is the same throughout. It is the Shining One.

The Vedas say the whole world is a mixture of independence and dependence, of freedom and slavery, but through it all shines the soul independent, immortal, pure, perfect, holy. For if it is independent, it cannot perish, as death is but change, and depends upon conditions; if independent, it must be perfect, for imperfection is again but a condition, and therefore dependent. And this immortal and perfect soul must be the same in the highest God as well as in the humblest man, the difference between them being only in the degree in which this soul manifests itself.

This truth about the soul is first to be heard. If you have heard, it, think about it. Once you have done that, meditate upon it. No more vain arguments! Satisfy yourself once that you are the infinite spirit. If that is true, it must be nonsense that you are the body. You are the Self, and that must be realised. Spirit must see itself as spirit. Now the spirit is seeing itself as the body. That must stop. The moment you begin to realise that, you are released.

The one great advantage of Bhakti is that it is the easiest, and the most natural way to reach the great divine end in view; its great disadvantage is that in its lower forms it often-times degenerates into hideous fanaticism. The fanatical crew in Hinduism, or Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers on the lower planes of Bhakti.

In every mind, utility… is conditioned by its own peculiar wants. To men, therefore, who never rise higher than eating, drinking, begetting progeny, and dying, the only gain is in sense-enjoyments; and they must wait and go through many more births and reincarnations to learn to feel even the faintest necessity for anything higher. But those to whom the eternal interest of the soul are of much higher value than the fleeting interests of this mundane life, to whom the gratification of the senses is but like the thoughtless play of the baby, to them, God and the love of God form the highest and the only utility of human existence.

Get the mercy of God and of His greatest children; these are the two chief ways to God. The company of these children of Light is very hard to get; five minutes in their company will change a whole life, and if you really want it enough, one will come to you. The presence of those who love God makes a place holy, “such is the glory of the children of the Lord”. They are He; and when they speak, their words are Scriptures. The place where they have been becomes filled with their vibrations, and those going there feel them and have a tendency to become holy also.

Brahman is the last generalisation to which we can come. It has no attributes but is Existence, Knowledge, and Bliss – Absolute. Existence, we have seen, is the very ultimate generalisation which the human mind can come to. Knowledge does not mean the knowledge we have, but the essence of that, which is expressing itself in the course of evolution in human beings or in other animals, as knowledge. The essence of that knowledge is meant, the ultimate fact beyond, if I may be allowed to say so, even consciousness. That is what is meant by Knowledge and what we see in the universe as the essential unity of things.

Brahman is one, but is at the same time appearing to us as many, on the relative plane. Name and form are at the root of this relativity. For instance, what do you find when you abstract name and form from a jar? Only earth, which is its essence. Similarly, through delusion you are thinking of and seeing a jar, a cloth, a monastery and so on. The phenomenal world depends on this nescience which obstructs knowledge and which has no real existence. One sees variety such as wife, children, body, mind – only in the world created by nescience by means of name and form. As soon as this nescience is removed, the realisation of Brahman which eternally exists is the result.

I would like to see moral men like Gautama Buddha, who did not believe in a Personal God or a personal soul, never asked about them, but was a perfect agnostic, and yet was ready to lay down his life for anyone, and worked all his life for the good of all, and thought only for the good for all. Well has it been said by his biographer, in describing his birth, that he was born for the good of the many, as a blessing to the many. He did not go to the forest to meditate for his own salvation; he felt that the world was burning, and that he must find a way out. “Why is there so much misery in the world?” – was the one question that dominated his whole life.

To help the suffering world was the gigantic task to which Buddha gave prominence, brushing aside for the time being almost all other phases of religion; yet he had to spend years in self-searching, to realise the great truth of the utter hollowness of clinging to a selfish individuality. A more unselfish and untiring worker is beyond our sanguine imagination, yet, who had harder struggles to realise the meaning of things, than he? It holds good in all times that the greater the work, the more must have been the power of realisation behind.

What Buddha did was to break wide open the gates of that very religion which was confined in the Upanishads to a particular caste. What special greatness does his theory of Nirvana confer on him? His greatness lies in his unrivalled sympathy. The high orders of Samadhi etc. that lend gravity to his religion, are almost all there in the Vedas; what are absent there are his intellect and heart, which have never since been paralleled throughout the history of the world.

Buddha brought the Vedanta to light, gave it to the people, and saved India. A thousand years after his death a similar state of things again prevailed. The mob, the masses, various races, had been converted to Buddhism; naturally the teachings of Buddha became in time degenerated, because most of the people were ignorant. Buddhism taught no God, no Ruler of the universe, so gradually the masses brought their gods, devils, and hobgolins, out again, and a tremendous hotchpotch was made of Buddhism in India.

I have every respect and veneration for Lord Buddha, but mark my words, the spread of Buddhism was less owing to the doctrines and the personality of the great preacher, than to the temples that were built, the idols that were erected, and the gorgeous ceremonies that were put before the nation. Thus Buddhism progressed. The little fireplaces in the houses, in which the people poured their libations were not strong enough to hold their own against the gorgeous temples and ceremonies, but later on the whole thing degenerated.

The Vedanta has no quarrel with Buddhism. The idea of the Vedanta is to harmonise all. With the Northern Buddhists we have no quarrel at all. But the Burmese and Siamese and all the Southern Buddhists say that there is a phenomenal world, and ask what right we have to create a noumenal world behind this. The answer of the Vedanta is that this is a false statement.

The Vedanta never contended that there is a noumenal and a phenomenal world. There is one. Seen through the senses it is phenomenal, but it is really the noumenal all the time. The man who sees the rope does not see the snake. It is either the rope or the snake, but never the two. So the Buddistic statement of our position, that we believe there are two world, is entirely false. They have the right to say it is the phenomenal if they like, but no right to contend that other men have not the right to say it is the noumenal.

It is the Man who said, “I and my Father are one”, whose power has descended unto millions. For thousands of years it has worked for good. And we know that the same Man, because he was a non-dualist, was merciful to others. To the masses who could not conceive of anything higher than a Personal God, he said, “Pray to your Father in heaven.” To others who could grasp a higher idea, he said: “I am the vine, ye are the branches,” but to his disciples to whom he revealed himself more fully, he proclaimed the highest truth, “I and my Father are one”.

We have read different stories that have been written about him; we know the scholars and their writings, and the higher criticism; and we know all that has been done by study. We are not here to discuss how much of the New Testament is true, we are not here to discuss how much of that life is historical. It does not matter at all whether the New Testament was written within five hundred years of his birth; nor does it matter, even, how much of that life is true. But there is something behind it, something we want to imitate.

To tell a lie, you have to imitate that which you never perceived. But there must have been a nucleus, a tremendous power that came down; a marvellous manifestation of spiritual power; and of that we are speaking. It stands there. Therefore, we are not afraid of all the criticisms of the scholars. If I, as an Oriental have to worship Jesus of Nazareth, there is only one way left to me, that is, to worship him as God and nothing else.

“Blessed are the pure in heart for they shall see God.” “The Kingdom of Heaven is within you.” Where goes thou to seek for the kingdom of God? asks Jesus of Nazareth, when it is there, within you. Cleanse the spirit, and it is there. It is already yours. How can you get what is not yours? It is yours by right. You are the heirs of immortality, sons of the Eternal Father.

How can you make the spirit pure? By renunciation. A rich young man asked Jesus, “Good Master, what shall I do that I may inherit eternal life?” And Jesus said unto him, “One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shall have treasures in heaven: and come, take up thy cross, and follow me”.

“Watch and pray, for the Kingdom of Heaven is at hand,” which means, purify your mind and be ready! And that spirit never dies. You recollect that the Christians are, even in the darkest days, even in the most superstitious Christian countries, always trying to prepare themselves, for the coming of the Lord, by trying to help others, building hospitals, and so on. So long as the Christians keep to that ideal, their religion lives.

So we find that in almost every religion these are the three primary things which we have in the worship of God — forms or symbols, names, God-men. All religious have these, but you find that they want to fight with each other. One says, “My name is the only name; my form is the only form; and my God-men are the only God-men in the world; yours are simply myths.” In modern times, Christian elergymen have become a little kinder, and they allow that in the older religions, the different forms of worship were foreshadowings of Christianity, which of course, they consider, is the only true form. God tested Himself in older times, tested His powers by getting these things into shape which culminated in Christianity. This, at least, is a great advance. Fifty years ago they would not have said even that; nothing was true except their own religion. This idea is not limited to any religion, nation, or class of persons; people are always thinking that the only right thing to be done by others is what they themselves are doing. And it is here that the study of different religions helps us. It shows us that the same thoughts that we have been calling ours, and ours alone, were present hundreds of years ago, in others, and sometimes even in better form of expression than our own.

All religions are, at bottom, alike. This is so, although the Christian Church, like the Pharisee in the parable, thanks God that is alone is right and thinks that all other religions are wrong and in need of Christian light. Christianity must become tolerant before the world will be willing to unite with the Christian Church in a common charity. God has not left Himself without a witness in any heart, and men, especially men who follow Jesus Christ, should be willing to admit this. In fact, Jesus Christ was willing to admit every good man to the family of God. It is not the man who believes a certain something, but the man who does the will of the Father in heaven, who is right. On this basis – being right and doing right – the whole world can unite.

The mind takes up various objects, runs into all sorts of things. That is the lower state. There is a higher state of the mind, when it takes up one subject, and excludes all others, of which Samadhi is the result.

We should put our mind on things; they should not draw our minds to them. We are usually forced to concentrate. Our minds are forced to become fixed upon different things by an attraction in them which we cannot resist. To control the mind, to place it just where we want it, requires special training. It cannot be done in any other way. In the study of religion the control of the mind is absolutely necessary. We have to turn the mind back upon itself in this study.

Concentration is the essence of all knowledge; nothing can be done without it. Ninety per cent of thought force is wasted by the ordinary human being, and therefore he is constantly committing blunders; the trained man or mind never makes a mistake.

During the years 1890-93, Vivekanada got complete knowledge about India’s misery, nobility and spiritual wisdom which he was to carry with him on his journey to the West. He knew that India’s social condition could be improved only if funds were collected. It was then that he made the decision to go the United States in search of help. This decision was confirmed when the Raja of Ramnad confirmed that Vivekananda should attend the then newly announced Chicago Parliament of Religions. The Parliament of Religion began on September 11, 1893. Never before Vivekanada had spoken before such a large crowd.

Dressed in an orange robe, he began the speech by “Sisters and Brothers of America” which took all the listeners by applause as they were happy to be spoken in such a friendly manner by a man who lived on the other side of the world. Swami Vivekanada’s words touched people heart.

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. l thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; and I thank you in the name of the millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true.

I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to the southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. And I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:

“As the different streams having there 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 lead to Thee.”

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world, of the wonderful doctrine preached in the Gita:

“Whosoever comes to Me, through whatsoever form, I reach him; all men are
struggling through paths which in the end lead to Me.”

Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization, and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

I will tell you a little story. You have heard the eloquent speaker who has just finished say, “Let us cease from abusing each other,” and he was very sorry that there should be always so much variance.

But I think I should tell you a story which would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course, the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story’s sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another flog that lived in the sea came and fell into the well.

“Where are you from?”
“I am from the sea.”
“The sea! How big is that? Is it as big as my well?” and he took a leap from one side of the well to the other.
“My friend,” said the frog of the sea,
“how do you compare the sea with your little well?”
Then the frog took another leap and asked, “Is your sea so big?”
“What nonsense you speak, to compare the sea with your well!”
“Well, then,” said the frog of the well, “nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out.”

That has been the difficulty all the while.

I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world. l have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose.

Three religions now stand in the world which have come down to us from time prehistoric – Hinduism, Zoroastrianism, and Judaism. They have all received tremendous shocks, and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the sea-shore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing Hood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed and assimilated into the immense body of the mother faith.

From the high spiritual flights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists and the atheism of the Jains, each and all have a place in the Hindu’s religion.

Where then, the question arises, where is the common center to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer.

The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual relations between soul and soul and between individual spirits and the Father of all spirits were there before their discovery, and would remain even if we forgot them.

The discoverers of these laws are called Rishis, and we honor them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women.

Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore, there never was a time when there was no creation.

If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, zoning parallel to each other. God is the ever-active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time, and again destroyed. This is what the Brahmin boy repeats every day:

“The sun and the moon, the Lord created like the suns and the moons of previous cycles.”

And this agrees with modern science.

Here I Stand and if I shut my eyes, and try to conceive my existence, “I,” “I,” “I,” what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, “No” I am a spirit living in a body: I am not the body. The body will die, but I shall not die. Here I am in this body; it will fall, bull shall go on living. I had also a past. The soul was not created, for creation means a combination, which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health with beautiful body, mental vigor, and all wants supplied. Others are born miserable; some are without hands or feet; others again are idiots, and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in a are one. Why should a man be miserable even here in the reign of a just and merciful God?

In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel Rat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions.

Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence – one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter; and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here.

We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical configuration through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a soul caused by his past actions. And a soul with a certain tendency would, by the laws of affinity, take birth in a body which is the fittest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new born soul. And since they were not obtained in this present life, they must have come down from past lives.

There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life? This can be easily explained. I am now speaking English. It is not my mother tongue; in fact, no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up. and you would be conscious even of your past life.

This is direct and demonstrative evidence. Verification is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up – try it and you would get a complete reminiscence of your past life.

So then the Hindu believes that he is a spirit. Him the sword cannot pierce – him the fire cannot burn – him the water cannot melt – him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere but whose center is located in the body, and that death means the change of the center from holy to body. Nor is the soul bound by the conditions of matter.

In its very essence, it is flee, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter and thinks of itself as matter.

Why should the free, perfect, and pure be thus under the thraldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there- Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientific names to fill up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; and his answer is: “I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as Joined to and conditioned by matter.” But the fact is a fact for all that. It is a fact in everybody’s consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, “I do not know.”

Well, then, the human soul is eternal and immortal, perfect and infinite, and death means only a change of center from one body to another. The present is determined by our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and from at the mercy of good and bad actions – a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect – a little moth placed under the wheel of causation, which rolls on crushing everything in its way and waits not for the widow’s tears or the orphan’s cry? The heart sinks at the idea, yet this is the law of nature. Is there no hope? Is there no escape? – was the cry that went up from the bottom of the heart of despair.

It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: “Hear, ye children of immortal bliss! even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again. “Children of immortal bliss” -what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name -heirs of immortal bliss – yea, the Hindu refuses to call you sinners. We are the Children of God, the sharers of immortal bliss, holy and perfect beings. e divinities on earth – sinners! It is a sin to call a ma. so; it is standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.

Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One, “by whose command the wind blows, the fire burns, the clouds rain and death stalks upon the earth.”

Christians must always be ready for good criticism and I hardly think that you will mind if I make a little criticism. You Christians, who are so fond of sending out missionaries to save the soul of the heathen – why do you not try to save their bodies from starvation? In India, during the terrible famines, thousands died from hunger, yet you Christians did nothing.

You erect churches all through India, but the crying evil in the East is not religion – they have religion enough -but it is bread that the suffering millions of burning India cry out for with parched throats. They ask us for bread, but we give them stones. It is an insult to the starving people to offer them religion; it is an insult to the starving man to teach him metaphysics. In India a priest that preached for money would lose caste and be spat upon by the people. I came here to seek aid for my impoverished people, and I fully realized how difficult it was to get help for heathens from Christians in a Christian land.

I am not a Buddhist, as you have heard, and yet I am. If China, or Japan, or Ceylon follow the teachings of the Great Master, India worships him as God incarnate on earth. You have just now heard that I am going to criticize Buddhism, but by that I wish you to understand only this. Far be it from me to criticize him whom I worship as God incarnate on earth. But our views about Buddha are that he was not understood properly by his disciples. The relation between Hinduism (by Hinduism, I mean the religion of the Vedas) and what is called Buddhism at the present day, is nearly the same as between Judaism and Christianity. Jesus Christ was a Jew, and Shakya Muni was a Hindu.

The Jews rejected Jesus Christ, nay, crucified him, and the Hindus have accepted Shakya Muni as God and worship him. But the real difference that we Hindus want to show between modern Buddhism and what we should understand as the teachings of Lord Buddha, lies principally in this: Shakya Muni came to preach nothing new. He also, like Jesus, came to fulfill and not to destroy.

Only, in the case of Jesus, it was the old people, the Jews, who did not understand him, while in the case of Buddha, it was his own followers who did not realize the importance of his teachings, As the Jew did not understand the fulfillment of the Old Testament, so the Buddhist did not understand the fulfillment of the truths of the Hindu religion. Again, I repeat, Shakya Muni came not to destroy, but he was the fulfillment, the logical conclusion, the logical development of the religion of the Hindus.

The religion of the Hindus is divided into two parts, the ceremonial and the spiritual; the spiritual portion is specially studied by the monks.

In that there is no caste. A man from the highest caste and a man from the lowest may become a monk in India and the two castes become equal. In the religion there is no caste; caste is simply a social institution, Shakya Muni himself was a monk, and it was his glory that he had the large-heartedness to bring out the truths how the hid- den Vedas and throw them broadcast all over the world. He was the first being in the world who brought missionarizing into practice – nay, he was the first to conceive the idea of proselytizing.

The great glory of the Master lay in his wonderful sympathy for everybody, especially for the ignorant and the poor. Saint of his disciples were Brahmins. When Buddha was teaching, Sanskrit was no more the spoken language in India. It was then only in the books of the learned. Some of the Buddha’s Brahmin disciples wanted to translate his teachings into Sanskrit, but he distinctly told them, “I am for the poor, for the people: let me speak in the tongue of the people.” And so to this day the great bulk of his teachings are in the vernacular of that day in India.

Whatever may be the position of philosophy, whatever may the position of metaphysics, so long as there is such a thing as death in the world, so long as there is such a thing as weakness in the human heart, so long as there is a cry going out of the heart of man in his very weakness, there shall be a faith in God.

On the philosophic side, the disciples of the Great Master dashed themselves against the eternal rocks of the Vedas and could not crush them, and on the other side they took away from the nation that eternal God to which everyone, man or woman, clings so fondly. And the result was that Buddhism had to die a natural death in India. At the present day there is not one who calls himself a Buddhist in India, the land of its birth.

But at the same time, Brahminism lost something – that reforming zeal, that wonderful sympathy and charity for everybody, that wonderful leaven which Buddhism had brought to the masses and which had rendered Indian society so great that a Greek historian who wrote about India of that time was led to say that no Hindu was known to tell untruth and no Hindu woman was known to be unchaste.

Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realize what the separation has shown to us, that the Buddhists cannot stand without the brain and philosophy of the Brahmins, nor the Brahmin without the heart of the Buddhist. This separation between the Buddhists and the Brahmins is the cause of the downfall of India. That is why India is populated by three hundred millions of beggars, and that is why India has been the slave of conquerors for the last thousand years. Let us then join the wonderful intellect of the Brahmin with the heart, the noble soul, the wonderful humanizing power of the Great Master.

The World’s Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who labored to bring it into existence, and crowned with success their most unselfish labour.

My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. And my thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard ham time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made the general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if anyone here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, “Brother, yours is an impossible hope.” Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.

Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.

If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity, and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most extended character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written, in spite of resistance: “Help and not fight”, “Assimilation and not Destruction”, “Harmony and peace and not Dissension”.

He is everywhere, the pure and formless One, the Almighty and the All-merciful. “Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life.” Thus sang the Rishis of the Veda. And how to worship Him? Through love. “He is to be worshiped as the one beloved, dearer than everything in this and the next life.”

This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna whom the Hindus believe to have been God incarnate on earth.

He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world – his heart to God and his hands to work.

It is good to love God for hope of reward in this or the next world, but it is better to love God for love’s sake; and the prayer goes: “Lord, I do not want wealth nor children nor learning. If it be Thy will, I shall go from birth to birth; but grant me this, that I may love Thee without the hope of reward – love unselfishly for love’s sake.” One of the disciples of Krishna, the then Emperor of India, wag driven from his kingdom by his enemies and had to take shelter with his queen, in a forest in the Himalayas and there one day the queen asked how it was that he, the most virtuous of men, should suffer so much misery.

Yudhishthira answered, “Be hold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me any- thing but my nature is to love the grand, the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to beloved; my nature is to love Him, and therefore I love. I do not pray for any- thing; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love’s sake. I cannot trade in love.”

The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is, therefore, Mukti – freedom, freedom from the bonds of imperfection, freedom from death and misery.

And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very center, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories, If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them.

If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will Rota Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: “I have seen the soul; I have seen God.” And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realizing – not in believing, but in being and becoming.

Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God, and see God; and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus.

And what becomes of a man when he attains perfection? He lives a life of bliss infinite. He enjoys infinite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God.

So far all the Hindus are agreed. This is the common religion of all the sects of India; but then perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahma, and it would only realize the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone.

“He jests at scars that never felt a wound.”

I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness, being reached when it would become a universal consciousness.

Therefore, to gain this infinite universal individuality, this miserable little prison – individuality must go. Then alone can death cease when I am one with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientific conclusion- Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter, and Advaita (unity) is the necessary conclusion with my other counterpart, Soul.

Science is nothing but the finding of unity. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus chemistry could not progress farther when it would discover one element out of which all others could be made. Physics would stop when it would be able to fulfill its services in discovering one energy of which all the others are hut manifestations, and the science of religion become perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world, One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science.

All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today; and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language and with further light from the latest conclusions of science.

Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will find the worshipers applying all the attributes of God, including omnipresence. to the images. It is not polytheism, nor would the name henotheism explain the situation.

“The rose, called by any other name, would smell as sweet.” Names are not explanations.

I remember, as a boy, hearing a Christian missionary preach to crowd in India. Among other sweet things he was telling them was, that if he gave a blow to their idol with his stick. what could it do? One of his hearers sharply answered, “If I abuse your God, what can He do?” “You would be punished,” said the preacher, “when you die.” “So my idol will punish you when you die,” retorted the Hindu.

The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom, in morality and spirituality and love, I have never seen anywhere, l stop and ask myself, “Can sin beget holiness?”

Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? What is the face turned toward the sky in prayer? And why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can Do more think about anything without a mental image than we can live without breathing- By the law of association the material image calls up the mental idea and vice versa.

This is why the Hindu uses an external symbol when he worships. He will tell you. it helps to keep his mind fixed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. finer all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superficial area? If not, when we repeat that word “omnipresent”, we think of the extended sky. or of space – that is all.

As we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the ideas of holiness, purity, truth, omnipresence, and such other ideas with different images and forms.

But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centered in realization. Man is to become divine by realizing the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood; but on and on he must progress.

He must not stop anywhere. “External worship, material worship,” say the scriptures, “is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realised.” Mark, the same earnest man who is kneeling before the idol tells you, “Him the sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as fire; through Him they shine.” But he does not abuse anyone’s idol or call its worship sin. He recognizes in it a necessary stage of life. “The child is father of the man.” Would it be right for an old man to say that childhood is a sin or youth a sin?

If a man can realize his divine nature with the help of an image, would it be right to call that a sin? Nor, even when he has passed that stage, should he call it an error. To the Hindu, man is not travelling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength till it reaches the Glorious Sun.

Unity in variety is the plan of nature, and the Hindu has recognized it. Every other religion lays down certain fixed dogmas and tries to force society to adopt them. It places before society only one coat which must fit Jack and John and Henry, all alike. If it does not fit John or Henry he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realized, or thought of, or stated through the relative, and the images, crosses, and crescents are simply so many symbols – so many pegs to hang spiritual ideas on. It is not that this help is necessary for everyone, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism.

One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbors. If the Hindu fanatic burns himself on the pyre, he never lights the fire of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity.

To the Hindu, then, the whole world of religions is only a travelling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures.

It is the same light coming through glasses of different colors- And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna: “I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there.” And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, “We find perfect men even beyond the pale of our caste and creed.” One thing more. How, then, can the Hindu, whose whole fabric of thought centers in God, believe in Buddhism which is agnostic, or in Jainism which is atheistic?

The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son bath seen the Father also.

This, brethren, is a short sketch of the religious ideas of the Hindus. The Hindu may have failed to carry out all his plans, but if there is ever to be a universal religion, it must be one which will have no location in place or time; which will be infinite like the God it will preach, and whose sun will shine upon the followers of Krishna and of Christ, on saints and sinners alike; which will not be Brahmanic or Buddhistic, Christian or Mohammedan, but the sum total of all these.

And still have infinite space for development; its catholicity will embrace in infinite arms, and find a place for, every human being from the lowest grovelling savage, not far removed from the brute, to the highest man towering by the virtues of his head and heart almost above humanity, making society stand in awe of him and doubt his human nature.

It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be centered in aiding humanity to realize its own true, divine nature.

Offer such a religion and all the nations will follow you. Asoka’s council was a council of the Buddhist faith. Akbar’s. though more to the purpose. was only a parlor meeting. It was reserved for America to proclaim to all quarters of the globe that the Lord is in every religion.

May He who is the Brahma of the Hindus, the Ahura-Mazda of the Zoroastrians, the Buddha of the Buddhists, the Jehovah of the Jews, the Father in Heaven of the Christians, give strength to you to carry out your noble idea! The star arose in the East; it travelled steadily towards the West, sometimes dimmed and sometimes effulgent, till it made a circuit of the world, and now it is again rising on the very horizon of the East, the borders of the Sanpo¹, a thousand fold more effulgent than it ever was before.

Hail Columbia, motherland of liberty! It has been given to thee, who never dipped her hand in her neighbor’s blood, who never found out that the shortest way of becoming rich was by robbing one’s neighbors, it has been given to thee to march at the vanguard of civilization with the flag of harmony.