The Complete Works of Swami Vivekananda/Volume 4/Writings: Prose/Reply to the Address of the Maharaja of Khetri
REPLY TO THE ADDRESS OF THE MAHARAJA OF KHETRI
INDIA — THE LAND OF RELIGION
During the residence of the Swamiji in America, the following Address from
the Maharaja of Khetri (Rajputana), dated March 4th, 1895, was received by
him:
My dear Swamiji,
As the head of this Durbar (a formal stately assemblage) held today for this
special purpose, I have much pleasure in conveying to you, in my own name
and that of my subjects, the heartfelt thanks of this State for your worthy
representation of Hinduism at the Parliament of Religions, held at Chicago,
in America.
I do not think the general principles of Hinduism could be expressed more
accurately and clearly in English than what you have done, with all the
restrictions imposed by the very natural shortcomings of language itself.
The influence of your speech and behaviour in foreign lands has not only
spread admiration among men of different countries and different religions,
but has also served to familiarise you with them, to help in the furtherance
of your unselfish cause. This is very highly and inexpressibly appreciated
by us all, and we should feel to be failing in our duty, were I not to write
to you formally at least these few lines, expressing our sincere gratitude
for all the trouble you have taken in going to foreign countries, and to
expound in the American Parliament of Religions the truths of our ancient
religion which we ever hold so dear. It is certainly applicable to the pride
of India that it has been fortunate in possessing the privilege of having
secured so able a representative as yourself.
Thanks are also due to those noble souls whose efforts succeeded in
organising the Parliament of Religions, and who accorded to you a very
enthusiastic reception. As you were quite a foreigner in that continent,
their kind treatment of you is due to their love of the several
qualifications you possess, and this speaks highly of their noble nature.
I herewith enclose twenty printed copies of this letter and have to request
that, keeping this one with yourself you will kindly distribute the other
copies among your friends.
With best regards,
I remain,
Yours very sincerely,
Raja Ajit Singh Bahadur of Khetri .
The Swamiji sent the following reply:
"Whenever virtue subsides, and wickedness raises its head, I manifest Myself to restore the glory of religion" —
are the words, O noble Prince, of the
Eternal One in the holy Gitâ, striking the keynote of the pulsating ebb and
flow of the spiritual energy in the universe.
These changes are manifesting themselves again and again in rhythms peculiar
to themselves, and like every other tremendous change, though affecting,
more or less, every particle within their sphere of action, they show their
effects more intensely upon those particles which are naturally susceptible
to their power.
As in a universal sense, the primal state is a state of sameness of the
qualitative forces — a disturbance of this equilibrium and all succeeding
struggles to regain it, composing what we call the manifestation of nature,
this universe, which state of things remains as long as the primitive
sameness is not reached — so, in a restricted sense on our own earth,
differentiation and its inevitable counterpart, this struggle towards
homogeneity, must remain as long as the human race shall remain as such,
creating strongly marked peculiarities between ethnic divisions, sub-races
and even down to individuals in all parts of the world.
In this world of impartial division and balance, therefore, each nation
represents, as it were, a wonderful dynamo for the storage and distribution
of a particular species of energy, and amidst all other possessions that
particular property shines forth as the special characteristic of that race.
And as any upheaval in any particular part of human nature, though affecting
others more or less, stirs to its very depth that nation of which it is a
special characteristic, and from which as a centre it generally starts, so
any commotion in the religious world is sure to produce momentous changes in
India, that land which again and again has had to furnish the centre of the
wide-spread religious upheavals; for, above all, India is the land of
religion.
Each man calls that alone real which helps him to realise his ideal. To the
worldly-minded, everything that can be converted into money is real, that
which cannot be so converted is unreal. To the man of a domineering spirit,
anything that will conduce to his ambition of ruling over his fellow men is
real — the rest is naught; and man finds nothing in that which does not echo
back the heartbeats of his special love in life.
Those whose only aim is to barter the energies of life for gold, or name, or
any other enjoyment; those to whom the tramp of embattled cohorts is the
only manifestation of power; those to whom the enjoyments of the senses are
the only bliss that life can give — to these, India will ever appear as an
immense desert whose every blast is deadly to the development of life, as it
is known by them.
But to those whose thirst for life has been quenched for ever by drinking
from the stream of immortality that flows from far away beyond the world of
the senses, whose souls have cast away — as a serpent its slough — the
threefold bandages of lust, gold, and fame, who, from their height of
calmness, look with love and compassion upon the petty quarrels and
jealousies and fights for little gilded puff-balls, filled with dust, called
"enjoyment" by those under a sense-bondage; to those whose accumulated force
of past good deeds has caused the scales of ignorance to fall off from their
eyes, making them see through the vanity of name and form — to such
wheresoever they be, India, the motherland and eternal mine of spirituality,
stands transfigured, a beacon of hope to everyone in search of Him who is
the only real Existence in a universe of vanishing shadows.
The majority of mankind can only understand power when it is presented to
them in a concrete form, fitted to their perceptions. To them, the rush and
excitement of war, with its power and spell, is something very tangible, and
any manifestation of life that does not come like a whirlwind, bearing down
everything before it, is to them as death. And India, for centuries at the
feet of foreign conquerors, without any idea or hope of resistance, without
the least solidarity among its masses, without the least idea of patriotism,
must needs appear to such, as a land of rotten bones, a lifeless putrescent
mass.
It is said — the fittest alone survive. How is it, then, that this most
unfitted of all races, according to commonly accepted ideas, could bear the
most awful misfortunes that ever befall a race, and yet not show the least
signs of decay? How is it that, while the multiplying powers of the
so-called vigorous and active races are dwindling every day, the immoral (?)
Hindu shows a power of increase beyond them all? Great laurels are due, no
doubt, to those who can deluge the world with blood at a moment's notice;
great indeed is the glory of those who, to keep up a population of a few
millions in plenty, have to starve half the population of the earth, but is
no credit due to those who can keep hundreds of millions in peace and
plenty, without snatching the bread from the mouth of anyone else? Is there
no power displayed in bringing up and guiding the destinies of countless
millions of human beings, through hundreds of centuries, without the least
violence to others?
The mythologists of all ancient races supply us with fables of heroes whose
life was concentrated in a certain small portion of their bodies, and until
that was touched they remained invulnerable. It seems as if each nation also
has such a peculiar centre of life, and so long as that remains untouched,
no amount of misery and misfortune can destroy it.
In religion lies the vitality of India, and so long as the Hindu race do not
forget the great inheritance of their forefathers, there is no power on
earth to destroy them.
Nowadays everybody blames those who constantly look back to their past. It
is said that so much looking back to the past is the cause of all India's
woes. To me, on the contrary, it seems that the opposite is true. So long as
they forgot the past, the Hindu nation remained in a state of stupor; and as
soon as they have begun to look into their past, there is on every side a
fresh manifestation of life. It is out of this past that the future has to
be moulded; this past will become the future.
The more, therefore, the Hindus study the past, the more glorious will be
their future, and whoever tries to bring the past to the door of everyone,
is a great benefactor to his nation. The degeneration of India came not
because the laws and customs of the ancients were bad, but because they were
not allowed to be carried to their legitimate conclusions.
Every critical student knows that the social laws of India have always been
subject to great periodic changes. At their inception, these laws were the
embodiment of a gigantic plan, which was to unfold itself slowly through
time. The great seers of ancient India saw so far ahead of their time that
the world has to wait centuries yet to appreciate their wisdom, and it is
this very inability on the part of their own descendants to appreciate the
full scope of this wonderful plan that is the one and only cause of the
degeneration of India.
Ancient India had for centuries been the battlefield for the ambitious
projects of two of her foremost classes — the Brâhmins and the Kshatriyas.
On the one hand, the priesthood stood between the lawless social tyranny of
the princes over the masses whom the Kshatriyas declared to be their legal
food. On the other hand, the Kshatriya power was the one potent force which
struggled with any success against the spiritual tyranny of the priesthood
and the ever-increasing chain of ceremonials which they were forging to bind
down the people with.
The tug of war began in the earliest periods of the history of our race, and
throughout the Shrutis it can be distinctly traced. A momentary lull came
when Shri Krishna, leading the faction of Kshatriya power and of Jnâna,
showed the way to reconciliation. The result was the teachings of the Gita
— the essence of philosophy, of liberality, of religion. Yet the causes were
there, and the effect must follow.
The ambition of these two classes to be the masters of the poor and ignorant
was there, and the strife once more became fierce. The meagre literature
that has come down to us from that period brings to us but faint echoes of
that mighty past strife, but at last it broke out as a victory for the
Kshatriyas, a victory for Jnana, for liberty — and ceremonial had to go
down, much of it for ever. This upheaval was what is known as the Buddhistic
reformation. On the religious side, it represented freedom from ceremonial;
on the political side, overthrow of the priesthood by the Kshatriyas.
It is a significant fact that the two greatest men ancient India produced,
were both Kshatriyas — Krishna and Buddha — and still more significant is
the fact that both of these God-men threw open the door of knowledge to
everyone, irrespective of birth or sex.
In spite of its wonderful moral strength, Buddhism was extremely
iconoclastic; and much of its force being spent in merely negative attempts,
it had to die out in the land of its birth, and what remained of it became
full of superstitions and ceremonials, a hundred times cruder than those it
was intended to suppress. Although it partially succeeded in putting down
the animal sacrifices of the Vedas, it filled the land with temples, images,
symbols, and bones of saints.
Above all, in the medley of Aryans, Mongols, and aborigines which it
created, it unconsciously led the way to some of the hideous Vâmâchâras.
This was especially the reason why this travesty of the teaching of the
great Master had to be driven out of India by Shri Shankara and his band of
Sannyâsins.
Thus even the current of life, set in motion by the greatest soul that ever
wore a human form, the Bhagavân Buddha himself, became a miasmatic pool, and
India had to wait for centuries until Shankara arose, followed in quick
succession by Râmânuja and Madhva.
By this time, an entirely new chapter had opened in the history of India.
The ancient Kshatriyas and the Brahmins had disappeared. The land between
the Himalayas and the Vindhyas, the home of the Âryas, the land which gave
birth to Krishna and Buddha, the cradle of great Râjarshis and Brahmarshis,
became silent, and from the very farther end of the Indian Peninsula, from
races alien in speech and form, from families claiming descent from the
ancient Brahmins, came the reaction against the corrupted Buddhism.
In the Buddhistic movement, the Kshatriyas were the real leaders, and whole
masses of them became Buddhists. In the zeal of reform and conversion, the
popular dialects had been almost exclusively cultivated to the neglect of
Sanskrit, and the larger portion of Kshatriyas had become disjointed from
the Vedic literature and Sanskrit learning. Thus this wave of reform, which
came from the South, benefited to a certain extent the priesthood, and the
priests only. For the rest of India's millions, it forged more chains than
they had ever known before.
The Kshatriyas had always been the backbone of India, so also they had been
the supporters of science and liberty, and their voices had rung out again
and again to clear the land from superstitions; and throughout the history
of India they ever formed the invulnerable barrier to aggressive priestly
tyranny.
When the greater part of their number sank into ignorance, and another
portion mixed their blood with savages from Central Asia and lent their
swords to establish the rules of priests in India, her cup became full to
the brim, and down sank the land of Bharata, not to rise again, until the
Kshatriya rouses himself, and making himself free, strikes the chains from
the feet of the rest. Priestcraft is the bane of India. Can man degrade his
brother, and himself escape degradation?
Know, Rajaji, the greatest of all truths, discovered by your ancestors, is
that the universe is one. Can one injure anyone without injuring himself?
The mass of Brahmin and Kshatriya tyranny has recoiled upon their own heads
with compound interest; and a thousand years of slavery and degradation is
what the inexorable law of Karma is visiting upon them.
This is what one of your ancestors said: "Even in this life, they have
conquered relativity whose mind is fixed in sameness" — one who is believed
to be God incarnate. We all believe it. Are his words then vain and without
meaning? If not, and we know they are not, any attempt against this perfect
equality of all creation, irrespective of birth, sex, or even qualification,
is a terrible mistake, and no one can be saved until he has attained to this
idea of sameness.
Follow, therefore, noble Prince, the teachings of the Vedanta, not as
explained by this or that commentator, but as the Lord within you
understands them. Above all, follow this great doctrine of sameness in all
things, through all beings, seeing the same God in all.
This is the way to freedom; inequality, the way to bondage. No man and no
nation can attempt to gain physical freedom without physical equality, nor
mental freedom without mental equality.
Ignorance, inequality, and desire are the three causes of human misery, and
each follows the other in inevitable union. Why should a man think himself
above any other man, or even an animal? It is the same throughout:
त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी।
—"Thou art the man, Thou the woman, Thou art the young man, Thou the young woman."
Many will say, "That is all right for the Sannyasins, but we are
householders." No doubt, a householder having many other duties to perform,
cannot as fully attain to this sameness; yet this should be also their
ideal, for it is the ideal of all societies, of all mankind, all animals,
and all nature, to attain to this sameness. But alas! they think inequality
is the way to attain equality as if they could come to right by doing wrong!
This is the bane of human nature, the curse upon mankind, the root of all
misery — this inequality. This is the source of all bondage, physical,
mental, and spiritual.
समं पश्यन् हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥
— "Since seeing the Lord equally existent everywhere he injures not Self by self, and so goes to the Highest Goal" (Gita, XIII. 28). This one saying contains, in a few words, the universal way to salvation.
You, Rajputs, have been the glories of ancient India. With your degradation
came national decay, and India can only be raised if the descendants of the
Kshatriyas co-operate with the descendants of the Brahmins, not to share the
spoils of pelf and power, but to help the weak to enlighten the ignorant,
and to restore the lost glory of the holy land of their forefathers.
And who can say but that the time is propitious? Once more the wheel is
turning up, once more vibrations have been set in motion from India, which
are destined at no distant day to reach the farthest limits of the earth.
One voice has spoken, whose echoes are rolling on and gathering strength
every day, a voice even mightier than those which have preceded it, for it
is the summation of them all. Once more the voice that spoke to the sages on
the banks of the Sarasvati, the voice whose echoes reverberated from peak to
peak of the "Father of Mountains", and descended upon the plains through
Krishna Buddha, and Chaitanya in all-carrying floods, has spoken again. Once
more the doors have opened. Enter ye into the realms of light, the gates
have been opened wide once more.
And you, my beloved Prince — you the scion of a race who are the living
pillars upon which rests the religion eternal, its sworn defenders and
helpers, the descendants of Râma and Krishna, will you remain outside? I
know, this cannot be. Yours, I am sure, will be the first hand that will be
stretched forth to help religion once more. And when I think of you, Raja
Ajit Singh, one in whom the well-known scientific attainments of your house
have been joined to a purity of character of which a saint ought to be
proud, to an unbounded love for humanity, I cannot help believing in the
glorious renaissance of the religion eternal, when such hands are willing to
rebuild it again.
May the blessings of Ramakrishna be on you and yours for ever and ever, and
that you may live long for the good of many, and for the spread of truth is
the constant prayer of —