شیوگنگا اور منامدورا میں سپاسنامے کا جواب

REPLY TO THE ADDRESS OF WELCOME AT SHIVAGANGA AND MANAMADURA

At Manamadura, the following address of welcome from the Zemindars and citizens of Shivaganga and Manamadura was presented to the Swami:

TO SRI SWAMI VIVEKANANDA

Most Revered Sir ,

We, the Zemindars and citizens of Shivaganga and Manamadura, beg to offer you a most hearty welcome. In the most sanguine moments of our life, in our widest dreams, we never contemplated that you, who were so near our hearts, would be in such close proximity to our homes. The first wire intimating your inability to come to Shivaganga cast a deep gloom on our hearts, and but for the subsequent silver lining to the cloud our disappointment would have been extreme. When we first heard that you had consented to honour our town with your presence, we thought we had realised our highest ambition. The mountain promised to come to Mohammed, and our joy knew no bounds. But when the mountain was obliged to withdraw its consent, and our worst fears were roused that we might not be able even to go to the mountain, you were graciously pleased to give way to our importunities.

Despite the almost insurmountable difficulties of the voyage, the noble self-sacrificing spirit with which you have conveyed the grandest message of the East to the West, the masterly way in which the mission has been executed, and the marvellous and unparalleled success which has crowned your philanthropic efforts have earned for you an undying glory. At a time when Western bread-winning materialism was making the strongest inroads on Indian religious convictions, when the sayings and writings of our sages were beginning to be numbered, the advent of a new master like you has already marked an era in the annals of religious advancement, and we hope that in the fullness of time you will succeed in disintergrating the dross that is temporarily covering the genuine gold of Indian philosophy, and, casting it in the powerful mint of intellect, will make it current coin throughout the whole globe. The catholicity with which you were able triumphantly to bear the flag of Indian philosophic thought among the heterogeneous religionists assembled in the Parliament of Religions enables us to hope that at no distant date you, just like your contemporary in the political sphere, will rule an empire over which the sun never sets, only with this difference that hers is an empire over matter, and yours will be over mind. As she has beaten all records in political history by the length and beneficience of her reign, so we earnestly pray to the Almighty that you will be spared long enough to consummate the labour of love that you have so disinterestedly undertaken and thus to outshine all your predecessors in spiritual history.

We are,

Most Revered Sir,

Your most dutiful and devoted

Servants.

The Swami’s reply was to the following effect:

I cannot express the deep debt of gratitude which you have laid upon me by the kind and warm welcome which has just been accorded to me by you. Unfortunately I am not just now in a condition to make a very big speech, however much I may wish it. In spite of the beautiful adjectives which our Sanskrit friend has been so kind to apply to me, I have a body after all, foolish though it may be; and the body always follows the promptings, conditions, and laws of matter. As such, there is such a thing as fatigue and weariness as regards the material body.

It is a great thing to see the wonderful amount of joy and appreciation expressed in every part of the country for the little work that has been done by me in the West. I look at it only in this way: I want to apply it to those great souls who are coming in the future. If the little bit of work that has been done by me receives such approbation from the nation, what must be the approbation that the spiritual giants, the world-movers coming after us, will get from this nation? India is the land of religion; the Hindu understands religion and religion alone. Centuries of education have always been in that line; and the result is that it is the one concern in life; and you all know well that it is so. It is not necessary that every one should be a shopkeeper; it is not necessary even that every one should be a schoolmaster; it is not necessary that every one should be a fighter; but in this world there will be different nations producing the harmony of result.

Well, perhaps we are fated by Divine Providence to play the spiritual note in this harmony of nations, and it rejoices me to see that we have not yet lost the grand traditions which have been handed down to us by the most glorious forefathers of whom any nation can be proud. It gives me hope, it gives me adamantine faith in the destiny of the race. It cheers me, not for the personal attention paid to me, but to know that the heart of the nation is there, and is still sound. India is still living; who says she is dead? But the West wants to see us active. If they want to see us active on the field of battle, they will be disappointed — that is not our field — just as we would be disappointed if we hoped to see a military nation active on the field of spirituality. But let them come here and see that we are equally active, and how the nation is living and is as alive as ever. We should dispel the idea that we have degenerated at all. So far so good.

But now I have to say a few harsh words, which I hope you will not take unkindly. For the complaint has just been made that European materialism has wellnigh swamped us. It is not all the fault of the Europeans, but a good deal our own. We, as Vedantists, must always look at things from an introspective viewpoint, from its subjective relations. We, as Vedantists, know for certain that there is no power in the universe to injure us unless we first injure ourselves. One-fifth of the population of India have become Mohammedans. Just as before that, going further back, two-thirds of the population in ancient times had become Buddhists, one-fifth are now Mohammedans, Christians are already more than a million.

Whose fault is it? One of our historians says in ever-memorable language: Why should these poor wretches starve and die of thirst when the perennial fountain of life is flowing by? The question is: What did we do for these people who forsook their own religion? Why should they have become Mohammedans? I heard of an honest girl in England who was going to become a streetwalker. When a lady asked her not to do so, her reply was, "That is the only way I can get sympathy. I can find none to help me now; but let me be a fallen, downtrodden woman, and then perhaps merciful ladies will come and take me to a home and do everything they can for me." We are weeping for these renegades now, but what did we do for them before? Let every one of us ask ourselves, what have we learnt; have we taken hold of the torch of truth, and if so, how far did we carry it? We did not help them then. This is the question we should ask ourselves. That we did not do so was our own fault, our own Karma. Let us blame none, let us blame our own Karma.

Materialism, or Mohammedanism, or Christianity, or any other ism in the world could never have succeeded but that you allowed them. No bacilli can attack the human frame until it is degraded and degenerated by vice, bad food, privation, and exposure; the healthy man passes scatheless through masses of poisonous bacilli. But yet there is time to change our ways. Give up all those old discussions, old fights about things which are meaningless, which are nonsensical in their very nature. Think of the last six hundred or seven hundred years of degradation when grown-up men by hundreds have been discussing for years whether we should drink a glass of water with the right hand or the left, whether the hand should be washed three times or four times, whether we should gargle five or six times. What can you expect from men who pass their lives in discussing such momentous questions as these and writing most learned philosophies on them! There is a danger of our religion getting into the kitchen. We are neither Vedantists, most of us now, nor Paurânics, nor Tântrics. We are just "Don't-touchists". Our religion is in the kitchen. Our God is the cooking-pot, and our religion is, "Don't touch me, I am holy". If this goes on for another century, every one of us will be in a lunatic asylum. It is a sure sign of softening of the brain when the mind cannot grasp the higher problems of life; all originality is lost, the mind has lost all its strength, its activity, and its power of thought, and just tries to go round and round the smallest curve it can find. This state of things has first to be thrown overboard, and then we must stand up, be active and strong; and then we shall recognise our heritage to that infinite treasure, the treasure our forefathers have left for us, a treasure that the whole world requires today. The world will die if this treasure is not distributed. Bring it out, distribute it broadcast. Says Vyasa: Giving alone is the one work in this Kali Yuga; and of all the gifts, giving spiritual life is the highest gift possible; the next gift is secular knowledge; the next, saving the life of man; and the last, giving food to the needy. Of food we have given enough; no nation is more charitable than we. So long as there is a piece of bread in the home of the beggar, he will give half of it. Such a phenomenon can be observed only in India. We have enough of that, let us go for the other two, the gifts of spiritual and secular knowledge. And if we were all brave and had stout hearts, and with absolute sincerity put our shoulders to the wheel, in twenty-five years the whole problem would be solved, and there would be nothing left here to fight about; the whole Indian world would be once more Aryan.

This is all I have to tell you now. I am not given much to talking about plans; I rather prefer to do and show, and then talk about my plans. I have my plans, and mean to work them out if the Lord wills it, if life is given to me. I do not know whether I shall succeed or not, but it is a great thing to take up a grand ideal in life and then give up one's whole life to it. For what otherwise is the value of life, this vegetating, little, low life of man? Subordinating it to one high ideal is the only value that life has. This is the great work to be done in India. I welcome the present religious revival; and I should be foolish if I lost the opportunity of striking the iron while it is hot.