\…contd….
We all know Swami Vivekananda’s trip to US and how he awakened
every soul which had prayed to be shown a path that would lead it towards realization.
But, how many of us know the travails he had to undergo during that journey. Please
know it in his words…
Lectures from Colombo to Almora
My
plan of campaign
(Delivered at the Victoria Hall,
Madras)
...................
With all my faults, I think I have a little bit of boldness. I had a message
from India to the West, and boldly I gave it to the American and the English
peoples. I want, before going into the subject of the day, to speak a few bold
words to you all. There have been certain circumstances growing around me,
tending to thwart me, oppose my progress, and crush me out of existence if they
could. Thank God they have failed, as such attempts will always fail. But there
has been, for the last three years, a certain amount of misunderstanding, and
so long as I was in foreign lands, I held my peace and did not even speak one
word; but now, standing upon the soil of my motherland, I want to give a few
words of explanation. Not that I care what the result will be of these words —
not that I care what feeling I shall evoke from you by these words. I care very
little, for I am the same Sannyâsin that entered your city about four years ago
with this staff and Kamandalu; the same broad world is before me. Without
further preface let me begin.
First of all, I have to say a few words about the Theosophical Society. It
goes without saying that a certain amount of good work has been done to India
by the Society; as such every Hindu is grateful to it, and especially to Mrs.
Besant; for though I know very little of her, yet what little I know has
impressed me with the idea that she is a sincere well-wisher of this motherland
of ours, and that she is doing the best in her power to raise our country. For
that, the eternal gratitude of every trueborn Indian is hers, and all blessings
be on her and hers for ever. But that is one thing — and joining the Society of
the Theosophists is another. Regard and estimation and love are one thing, and
swallowing everything any one has to say, without reasoning, without
criticising, without analysing, is quite another. There is a report going round
that the Theosophists helped the little achievements of mine in America and
England. I have to tell you plainly that every word of it is wrong, every word
of it is untrue. We hear so much tall talk in this world, of liberal ideas and
sympathy with differences of opinion. That is very good, but as a fact, we find
that one sympathises with another only so long as the other believes in
everything he has to say, but as soon as he dares to differ, that sympathy is
gone, that love vanishes. There are others, again, who have their own axes to
grind, and if anything arises in a country which prevents the grinding of them,
their hearts burn, any amount of hatred comes out, and they do not know what to
do. What harm does it do to the Christian missionary that the Hindus are trying
to cleanse their own houses? What injury will it do to the Brâhmo Samâj and
other reform bodies that the Hindus are trying their best to reform themselves?
Why should they stand in opposition? Why should they be the greatest enemies of
these movements? Why? — I ask. It seems to me that their hatred and jealousy
are so bitter that no why or how can be asked there.
Four years ago, when I, a poor, unknown, friendless Sannyasin was going to
America, going beyond the waters to America without any introductions or
friends there, I called on the leader of the Theosophical Society. Naturally I
thought he, being an American and a lover of India, perhaps would give me a
letter of introduction to somebody there. He asked me, "Will you join my
Society?" "No," I replied, "how can I? For I do not believe
in most of your doctrines." "Then, I am sorry, I cannot do anything
for you," he answered. That was not paving the way for me. I reached
America, as you know, through the help of a few friends of Madras. Most of them
are present here. Only one is absent, Mr. Justice Subramania Iyer, to whom my
deepest gratitude is due. He has the insight of a genius and is one of the
staunchest friends I have in this life, a true friend indeed, a true child of
India. I arrived in America several months before the Parliament of Religions
began. The money I had with me was little, and it was soon spent. Winter
approached, and I had only thin summer clothes. I did not know what to do in
that cold, dreary climate, for if I went to beg in the streets, the result would
have been that I would have been sent to jail. There I was with the last few
dollars in my pocket. I sent a wire to my friends in Madras. This came to be
known to the Theosophists, and one of them wrote, "Now the devil is going
to die; God bless us all." Was that paving the way for me? I would not
have mentioned this now; but, as my countrymen wanted to know, it must come
out. For three years I have not opened my lips about these things; silence has
been my motto; but today the thing has come out. That was not all. I saw some
Theosophists in the Parliament of Religions, and I wanted to talk and mix with
them. I remember the looks of scorn which were on their faces, as much as to
say, "What business has the worm to be here in the midst of the gods?"
After I had got name and fame at the Parliament of Religions, then came
tremendous work for me; but at every turn the Theosophists tried to cry me
down. Theosophists were advised not to come and hear my lectures, for thereby
they would lose all sympathy of the Society, because the laws of the esoteric
section declare that any man who joins that esoteric section should receive
instruction from Kuthumi and Moria, of course through their visible
representatives — Mr. Judge and Mrs. Besant — so that, to join the esoteric
section means to surrender one's independence. Certainly I could not do any
such thing, nor could I call any man a Hindu who did any such thing. I had a
great respect for Mr. Judge. He was a worthy man, open, fair, simple, and he
was the best representative the Theosophists ever had. I have no right to
criticise the dispute between him and Mrs. Besant when each claims that his or
her Mahâtmâ is right. And the strange part of it is that the same Mahatma is
claimed by both. Lord knows the truth: He is the Judge, and no one has the
right to pass judgement when the balance is equal. Thus they prepared the way
for me all over America!
They joined the other opposition — the Christian missionaries. There is not
one black lie imaginable that these latter did not invent against me. They
blackened my character from city to city, poor and friendless though I was in a
foreign country. They tried to oust me from every house and to make every man
who became my friend my enemy. They tried to starve me out; and I am sorry to
say that one of my own countrymen took part against me in this. He is the
leader of a reform party in India. This gentleman is declaring every day,
"Christ has come to India." Is this the way Christ is to come to
India? Is this the way to reform India? And this gentleman I knew from my
childhood; he was one of my best friends; when I saw him — I had not met for a
long time one of my countrymen — I was so glad, and this was the treatment I
received from him. The day the Parliament cheered me, the day I became popular
in Chicago, from that day his tone changed; and in an underhand way, he tried
to do everything he could to injure me. Is that the way that Christ will come
to India? Is that the lesson that he had learnt after sitting twenty years at
the feet of Christ? Our great reformers declare that Christianity and Christian
power are going to uplift the Indian people. Is that the way to do it? Surely,
if that gentleman is an illustration, it does not look very hopeful.
One word more: I read in the organ of the social reformers that I am called
a Shudra and am challenged as to what right a Shudra has to become a Sannyasin.
To which I reply: I trace my descent to one at whose feet every Brahmin lays
flowers when he utters the words — [my_plan_of_campaign_01.jpg] — and whose
descendants............
Read the above speech 2-3-10 times to hear the pain and the suffering of Swamiji. Understand what emotions he had to face, what treatments he had to face inspite of the good work he was doing. understand how he stood inspite of these tough and painful situations....
...contd....
