The Complete Works of Swami Vivekananda/Volume 2/Reports in American Newspapers/True Buddhism
TRUE BUDDHISM
(Brooklyn Standard Union, February 4, 1895)
Swami Vivekananda, being presented by Dr. Janes, the president of the
Ethical Association, under whose auspices these lectures are given, said in
part: "The Hindoo occupies a unique position towards Buddhism. Like Christ,
who antagonized the Jews, Buddha antagonized the prevailing religion of
India; but while Christ was rejected by his countrymen, Buddha was accepted
as God Incarnate. He denounced the priestcraft at the very doors of their
temples, yet to-day he is worshipped by them.
"Not, however, the creed which bears his name. What Buddha taught, the
Hindoo believes, but what the Buddhists teach, we do not accept. For the
teachings of the Great Master, spread out broadcast over the land, came back
in tradition, colored by the channels through which they passed.
"In order to understand Buddhism fully we must go-back to the mother
religion from which it came. The books of Veda have two parts; the first,
Cura makanda [Karma Kanda], contains the sacrificial portion, while the
second part, the Vedanta, denounces sacrifices, teaching charity and love,
but not death. Each sect took up what portion it liked. The charvaka, or
materialist, basing his doctrine on the first part, believed that all was
matter and that there is neither a heaven nor a hell, neither a soul nor a
God. The second sect, the Gains [Jains], were very moral atheists, who,
while rejecting the idea of a God, believed that there is a soul, striving
for more perfect development. These two sects were called the heretics. A
third sect was called orthodox, because it accepted the Vedas, although it
denied the existence of a personal God, believing that everything sprang
from the atom or nature.
"Thus the intellectual world was divided before Buddha came. But for a
correct understanding of his religion, it is also necessary to speak of the
caste then existing. The Vedas teach that he who knows God is a Brahma
[Brâhmin]; he who protects his fellows is a Chocta [Kshatriya], while he who
gains his livelihood in trade is a Visha [Vaishya]. These different social
diversions [divisions] developed or degenerated into iron-bound casts
[castes], and an organized and crystallized priestcraft stood upon the neck
of the nation. At this time Buddha was born, and his religion is therefore
the culmination of an attempt at a religious and a social reformation.
"The air was full of the din of discussion; 20,000 blind priests were trying
to lead 20,000,000 [?] blind men, fighting amongst themselves. What was more
needed at that time than for a Buddha to preach? 'Stop quarreling, throw
your books aside, be perfect!' Buddha never fought true castes, for they are
nothing but the congregation of those of a particular natural tendency, and
they are always valuable. But Buddha fought the degenerated castes with
their hereditary privileges, and spoke to the Brahmins: 'True Brahmins are
not greedy, nor criminal nor angry — are you such? If not, do not mimic the
genuine, real men. Caste is a state, not an iron-bound class, and every one
who knows and loves God is a true Brahmin.' And with regard to the
sacrifices, he said: 'Where do the Vedas say that sacrifices make us pure?
They may please, perhaps, the angels, but they make us no better. Hence, let
off these mummeries — love God and strive to be perfect.'
"In later years these doctrines of Buddha were forgotten. Going to lands yet
unprepared for the reception of these noble truths, they came back tainted
with the foibles of these nations. Thus the Nihilists arose — a sect whose
doctrine it was that the whole universe, God and soul, had no basis, but
that everything is continually changing. They believed in nothing but the
enjoyment of the moment, which eventually resulted in the most revolting
orgies. That, however, is not the doctrine of Buddha, but a horrible
degeneration of it, and honor to the Hindoo nation, who stood up and drove
it out.
"Every one of Buddha's teachings is founded in the Vedantas. He was one of
those monks who wanted to bring out the truths, hidden in those books and in
the forest monasteries. I do not believe that the world is ready for them
even now; it still wants those lower religions, which teach of a personal
God. Because of this, the original Buddhism could not hold the popular mind,
until it took up the modifications, which were reflected back from Thibet
and the Tartars. Original Buddhism was not at all nihilistic. It was but an
attempt to combat cast and priestcraft; it was the first in the world to
stand as champion of the dumb animals, the first to break down the caste,
standing between man and man."
Swami Vivekananda concluded his lecture with the presentation of a few
pictures from the life of Buddha, the 'great one, who never thought a
thought and never performed a deed except for the good of others; who had
the greatest intellect and heart, taking in all mankind and all the animals,
all embracing, ready to give up his life for the highest angels as well as
for the lowest worm." He first showed how Buddha, for the purpose of saving
a herd of sheep, intended for a king's sacrifice, had thrown himself upon
the altar, and thus accomplished his purpose. He next pictured how the great
prophet had parted from his wife and baby at the cry of suffering mankind,
and how, lastly, after his teachings had been universally accepted in India,
he accepted the invitation of a despised Pariah, who dined him on swine's
flesh, from the effects of which he died.