The Complete Works of Swami Vivekananda/Volume 3/Lectures from Colombo to Almora/Reply to the Address of Welcome at Madras
REPLY TO THE ADDRESS OF WELCOME AT MADRAS
When the Swami Vivekananda arrived at Madras an address of welcome was
presented to him by the Madras Reception Committee. It read as follows:
Revered Swamin,
On behalf of your Hindu co-religionists in Madras, we offer you a most
hearty welcome on the occasion of your return from your Religious Mission in
the West. Our object in approaching you with this address is not the
performance of any merely formal or ceremonial function; we come to offer
you the love of our hearts and to give expression to our feeling of
thankfulness for the services which you, by the grace of God, have been able
to render to the great cause of Truth by proclaiming India's lofty religious
ideals.
When the Parliament of Religions was organised at Chicago, some of our
countrymen felt naturally anxious that our noble and ancient religion should
be worthily represented therein and properly expounded to the American
nation, and through them to the Western world at large. It was then our
privilege to meet you and to realise once again, what has so often proved
true in the history of nations, that with the hour rises the man who is to
help forward the cause of Truth. When you undertook to represent Hinduism at
the Parliament of Religions, most of us felt, from what we had known of your
great gifts, that the cause of Hinduism would be ably upheld by its
representative in that memorable religious assembly. Your representation of
the doctrines of Hinduism at once clear, correct, and authoritative, not
only produced a remarkable impression at the Parliament of Religions itself,
but has also led a number of men and women even in foreign lands to realise
that out of the fountain of Indian spirituality refreshing draughts of
immortal life and love may be taken so as to bring about a larger, fuller,
and holier evolution of humanity than has yet been witnessed on this globe
of ours. We are particularly thankful to you for having called the attention
of the representatives of the World's Great Religions to the characteristic
Hindu doctrine of the Harmony and Brotherhood of Religions. No longer is it
possible for really enlightened and earnest men to insist that Truth and
Holiness are the exclusive possessions of any particular locality or body of
men or system of doctrine and discipline, or to hold that any faith or
philosophy will survive to the exclusion and destruction of all others. In
your own happy language which brings out fully the sweet harmony in the
heart of the Bhagavad-Gitâ, "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."
Had you contented yourself with simply discharging this high and holy duty
entrusted to your care, even then, your Hindu co-religionists would have
been glad to recognise with joy and thankfulness the inestimable value of
your work. But in making your way into Western countries you have also been
the bearer of a message of light and peace to the whole of mankind, based on
the old teachings of India's "Religion Eternal". In thanking you for all
that you have done in the way of upholding the profound rationality of the
religion of the Vedanta, it gives us great pleasure to allude to the great
task you have in view, of establishing an active mission with permanent
centres for the propagation of our religion and philosophy. The undertaking
to which you propose to devote yours energies is worthy of the holy
traditions you represent and worthy, too, of the spirit of the great Guru
who has inspired your life and its aims. We hope and trust that it may be
given to us also to associate ourselves with you in this noble work. We
fervently pray to Him who is the all-knowing and all-merciful Lord of the
Universe to bestow on you long life and full strength and to bless your
labours with that crown of glory and success which ever deserves to shine on
the brow of immortal Truth.
Next was read the following address from the Maharaja of Khetri:
Your Holiness,
I wish to take this early opportunity of your arrival and reception at
Madras to express my feelings of joy and pleasure on your safe return to
India and to offer my heartfelt congratulation on the great success which
has attended your unselfish efforts in Western lands, where it is the boast
of the highest intellects that, "Not an inch of ground once conquered by
science has ever been reconquered by religion" — although indeed science has
hardly ever claimed to oppose true religion. This holy land of Âryâvarta has
been singularly fortunate in having been able to secure so worthy a
representative of her sages at the Parliament of Religions held at Chicago,
and it is entirely due to your wisdom, enterprise, and enthusiasm that the
Western world has come to understand what an inexhaustible store of
spirituality India has even today. Your labours have now proved beyond the
possibility of doubt that the contradictions of the world's numerous creeds
are all reconciled in the universal light of the Vedanta, and that all the
peoples of the world have need to understand and practically realise the
great truth that "Unity in variety" is nature's plan in the evolution of the
universe, and that only by harmony and brotherhood among religions and by
mutual toleration and help can the mission and destiny of humanity be
accomplished. Under your high and holy auspices and the inspiring influence
of your lofty teachings, we of the present generation have the privilege of
witnessing the inauguration of a new era in the world's history, in which
bigotry, hatred, and conflict may, I hope, cease, and peace, sympathy, and
love reign among men. And I in common with my people pray that the blessings
of God may rest on you and your labours.
When the addresses had been read, the Swami left the hall and mounted to the
box seat of a carriage in waiting. Owing to the intense enthusiasm of the
large crowd assembled to welcome him, the Swami was only able to make the
following short reply, postponing his reply proper to a future occasion:
Man proposes and God disposes. It was proposed that the addresses and the
replies should be carried in the English fashion. But here God disposes — I
am speaking to a scattered audience from a chariot in the Gitâ fashion.
Thankful we are, therefore, that it should have happened so. It gives a zest
to the speech, and strength to what I am going to tell you. I do not know
whether my voice will reach all of you, but I will try my best. I never
before had an opportunity of addressing a large open-air meeting.
The wonderful kindness, the fervent and enthusiastic joy with which I have
been received from Colombo to Madras, and seem likely to be received all
over India, have passed even my most sanguine expectations; but that only
makes me glad, for it proves the assertion which I have made again and again
in the past that as each nation has one ideal as its vitality, as each
nation has one particular groove which is to become its own, so religion is
the peculiarity of the growth of the Indian mind. In other parts of the
world, religion is one of the many considerations, in fact it is a minor
occupation. In England, for instance, religion is part of the national
policy. The English Church belongs to the ruling class, and as such, whether
they believe in it or not, they all support it, thinking that it is their
Church. Every gentleman and every lady is expected to belong to that Church.
It is a sign of gentility. So with other countries, there is a great
national power; either it is represented by politics or it is represented by
some intellectual pursuits; either it is represented by militarism or by
commercialism. There the heart of the nation beats, and religion is one of
the many secondary ornamental things which that nation possesses.
Here in India, it is religion that forms the very core of the national
heart. It is the backbone, the bed-rock, the foundation upon which the
national edifice has been built. Politics, power, and even intellect form a
secondary consideration here. Religion, therefore, is the one consideration
in India. I have been told a hundred times of the want of information there
is among the masses of the Indian people; and that is true. Landing in
Colombo I found not one of them had heard of the political upheavals going
on in Europe — the changes, the downfall of ministries, and so forth. Not
one of them had heard of what is meant by socialism, and anarchism, and of
this and that change in the political atmosphere of Europe. But that there
was a Sannyasin from India sent over to the Parliament of Religions, and
that he had achieved some sort of success had become known to every man,
woman, and child in Ceylon. It proves that there is no lack of information,
nor lack of desire for information where it is of the character that suits
them, when it falls in line with the necessities of their life. Politics and
all these things never formed a necessity of Indian life, but religion and
spirituality have been the one condition upon which it lived and thrived and
has got to live in the future.
Two great problems are being decided by the nations of the world. India has
taken up one side, and the rest of the world has taken the other side. And
the problem is this: who is to survive? What makes one nation survive and
the others die? Should love survive or hatred, should enjoyment survive or
renunciation, should matter survive or the spirit, in the struggle of life?
We think as our ancestors did, away back in pre-historic ages. Where even
tradition cannot pierce the gloom of that past, there our glorious ancestors
have taken up their side of the problem and have thrown the challenge to the
world. Our solution is renunciation, giving up, fearlessness, and love;
these are the fittest to survive. Giving up the senses makes a nation
survive. As a proof of this, here is history today telling us of mushroom
nations rising and falling almost every century — starting up from
nothingness, making vicious play for a few days, and then melting. This big,
gigantic race which had to grapple with some of the greatest problems of
misfortunes, dangers, and vicissitudes such as never fell upon the head of
any other nation of the world, survives because it has taken the side of
renunciation; for without renunciation how can there be religion? Europe is
trying to, solve the other side of the problem as to how much a man can
have, how much more power a man can possess by hook or by crook, by some
means or other. Competition — cruel, cold, and heartless — is the law of
Europe. Our law is caste — the breaking of competition, checking its forces,
mitigating its cruelties, smoothing the passage of the human soul through
this mystery of life.
At this stage the crowd became so unmanageable that the Swami could not make
himself heard to advantage. He, therefore ended his address with these
words:
Friends, I am very much pleased with your enthusiasm. It is marvellous. Do
not think that I am displeased with you at all; I am, on the other hand,
intensely pleased at the show of enthusiasm. That is what is required —
tremendous enthusiasm. Only make it permanent; keep it up. Let not the fire
die out. We want to work out great things in India. For that I require your
help; such enthusiasm is necessary. It is impossible to hold this meeting
any longer. I thank you very much for your kindness and enthusiastic
welcome. In calm moments we shall have better thoughts and ideas to
exchange; now for the time, my friends, good-bye.
It is impossible to address you on all sides, therefore you must content
yourselves this evening with merely seeing me. I will reserve my speech for
some other occasion. I thank you very much for your enthusiastic welcome.