Complete Works of Swami Vivekananda. Swami Vivekananda
theory is exemplified in practice in the majority of Hindu homes. which hold wives, mothers, daughters and sisters.
The rebuke to the greed for gain, the national vice of luxury-seeking, self-seeking the “dollar-caste” sentiment which taints the dominant white European and American races to their mortal danger, morally and civilly, was only too just and superbly well-put, the slow, soft, quiets unimpassioned musical voice embodying its thought with all the power and fire of the most vehement physical utterance, and went straight to the mark like the “Thou art the man” of the prophet. But when this learned Hindu nobleman by birth, nature and culture attempts to prove — as he repeatedly did in his frequent and apparently half-unconscious digressions from the special point under consideration — that the distinctively self-centred, self-cultivating, preeminently self-soulsaving, negative and passive, not to say selfishly indolent religion of his race has proven itself superior in its usefulness to the world to the vitally aggressive, self-forgetful, do-good unto-others-first-last-and-always, go-ye-into-all-the-world and work religion which we call Christianity, in whose name nine tenths of all the really practical moral, spiritual and philanthropic work of the world has been and is being done, whatever sad and gross mistakes have been made by its unwise zealots, he attempts a large contract.
But to see and hear Swami Vive Kananda is an opportunity which no intelligent fair-minded American ought to miss if one cares to see a shining light of the very finest product of the mental, moral and spiritual culture of a race which reckons its age by thousands where we count ours by hundreds and is richly worth the study of every mind.
Sunday afternoon [April 15] the distinguished Hindu spoke to the students of Smith college at the vesper service, the Fatherhood of God and the Brotherhood of man being, virtually, his theme, and that the address made a deep impression is evinced by the report of every auditor, the broadest liberality of true religious sentiment and precept characterizing the whole trend of thought.
The Manners And Customs Of India
(Boston Herald, May 15, 1894)
Association Hall was crowded with ladies yesterday, to hear Swami Vivekananda, the Brahmin (Meaning Hindu. — Publisher.) Monk talk about “The Religion of India” [actually “The Manners and Customs of India”], for the benefit of the ward 16 day nursery [actually, Tyler-street Day Nursery]. The Brahmin monk has become a fad in Boston, as he was in Chicago last year, and his earnest, honest, cultured manner has won many friends for him.
The Hindoo nation is not given to marriage, he said, not because we are women haters, but because our religion teaches us to worship women. The Hindoo is taught to see in every woman his mother, and no man wants to marry his mother. God is mother to us. We don’t care anything about God in heaven; it is mother to us. We consider marriage a low vulgar state, and if a man does marry, it is because he needs a helpmate for religion.
You say we ill-treat our women. What nation in the world has not ill-treated its women? In Europe or America a man can marry a woman for money, and, after capturing her dollars, can kick her out. In India, on the contrary, when a woman marries for money, her children are considered slaves, according to our teaching, and when a rich man marries, his money passes into the hands of his wife, so that he would be scarcely likely to turn the keeper of his money out of doors.
You say we are heathens, we are uneducated, uncultivated, but we laugh in our sleeves at your want of refinement in telling us such things. With us, quality and birth make caste, not money. No amount of money can do anything for you in India. In caste the poorest is as good as the richest, and that is one of the most beautiful things about it.
Money has made warfare in the world, and caused Christians to trample on each other’s necks. Jealousy, hatred and avariciousness are born of money-getters. Here it is all work, hustle and bustle. Caste saves a man from all this. It makes it possible for a man to live with less money, and it brings work to all. The man of caste has time to think of his soul; and that is what we want in the society of India.
The Brahmin is born to worship God, and the higher his caste, the greater his social restrictions are. Caste has kept us alive as a nation, and while it has many defects, it has many more advantages.
Mr. Vivekananda described the universities and colleges of India, both ancient and modern, notably the one at Benares, that has 20,000 students and professors.
When you judge my religion, he continued, you take it that yours is perfect and mine wrong; and when you criticise the society of India you suppose it to be uncultured just so far as it does not conform to your standard. That is nonsense.
In reference to the matter of education, the speaker said that the educated men of India become professors, while the less educated become priests.
(Boston Herald, May 17, 1894)
The Brahmin monk, Swami Vivekananda, lectured yesterday afternoon in Association Hall on “The Religions of India”, in aid of the Ward 16 Day Nursery. There was a large attendance.
The speaker first gave an account of the Mahommedans, who formed, he said, one-fifth of the population. They believed in both Old and New Testaments, but Jesus Christ they regarded only as a prophet. They had no church organization, though there was reading of the Koran.
The Parsees, another race, called their sacred book the Zend-Avesta, and believed in two warring deities, Armuzd the good and Ahriman the evil. They believed that finally the good would triumph over the evil. Their moral code was summed up in the words: “Good thought, good words, good deeds.”
The Hindus proper looked up to the Vedas as their religious scripture. They held each individual to the customs of caste, but gave him full liberty to think for himself in religious matters. A part of their method was to seek out some holy man or prophet in order to take advantage of the spiritual current that flowed through him.
The Hindus had three different schools of religion — the dualistic, the qualified monistic and the monistic — and these three were regarded as stages through which each individual naturally passed in the course of his religious development.
All three believed in God, but the dualistic school believed that God and man were separate entities, while the monistic declared that there was only one existence in the universe, this unitary existence teeing neither God nor soul, but something beyond.
The lecturer quoted from the Vedas to show the character of the Hindu religion, and declared that, to find God, one must search one’s own heart.
Religion did not consist of pamphlets or books; it consisted of looking into the human heart, and finding there the truths of God and immortality. “Whomsoever I like,” said the Vedas, “him I create a prophet,” and to be a prophet was all there was of religion.
The speaker brought his lecture to a close by giving an account of the Jains, who show remarkable kindness to dumb animals, and whose moral law is summed up in the words: “Not to injure others is the highest good.”
(Harvard Crimson, May 17, 1894)
Swami Vivekananda, the Hindoo monk, gave an address last evening in Sever Hall under the auspices of the Harvard Religious Union. The address was very interesting, the clear and eloquent voice of the speaker, and his low, earnest delivery making his words singularly impressive.
There are various sects and doctrines in India, said Vivekananda, some of which accept the theory of a personal God, and others which believe that God and the universe are one; but whatever sect the Hindoo belongs to he does not say that his is the only right belief, and that all others must