Complete Works of Swami Vivekananda. Swami Vivekananda

Swami Vivekananda In America

       A Lecture by the Swami

       On Education*

       The Swami Vivekananda In England

       On The Swiss Alps*

       “The Ideal Of Universal Religion”

       The Banquet For Ranjit Sinjhi

       The Majlis In Cambridge

       Vivekananda In The West

       Bhakti*

       Our Mission In America

       Swami Vivekananda [On Education] At Belur

       Hindu Windows*

      Complete Works of Swami Vivekananda

      Swami Vivekananda

      Table of Contents

Introduction

Volume I

Volume II

Volume III

       Volume IV

       Volume V

       Volume VI

       Volume VII

       Volume VIII

       Volume IX

Swami Vivekananda January 12, 1863 — July 4, 1902 Chicago 1893

Introduction

       Our Master And His Message

      In the four volumes (Now in nine volumes — Ed.) of the works of the Swami Vivekananda which are to compose the present edition, we have what is not only a gospel to the world at large, but also to its own children, the Charter of the Hindu Faith. What Hinduism needed, amidst the general disintegration of the modern era, was a rock where she could lie at anchor, an authoritative utterance in which she might recognise her self. And this was given to her, in these words and writings of the Swami Vivekananda.

      For the first time in history, as has been said elsewhere, Hinduism itself forms here the subject of generalisation of a Hindu mind of the highest order. For ages to come the Hindu man who would verify, the Hindu mother who would teach her children, what was the faith of their ancestors will turn to the pages of these books for assurance and light. Long after the English language has disappeared from India, the gift that has here been made, through that language, to the world, will remain and bear its fruit in East and West alike. What Hinduism had needed, was the organising and consolidating of its own idea. What the world had needed was a faith that had no fear of truth. Both these are found here. Nor could any greater proof have been given of the eternal vigour of the Sanâtana Dharma, of the fact that India is as great in the present as ever in the past, than this rise of the individual who, at the critical moment, gathers up and voices the communal consciousness.

      That India should have found her own need satisfied only in carrying to the humanity outside her borders the bread of life is what might have been foreseen. Nor did it happen on this occasion for the first time. It was once before in sending out to the sister lands the message of a nation-making faith that India learnt as a whole to understand the greatness of her own thought — a self-unification that gave birth to modern Hinduism itself. Never may we allow it to be forgotten that on Indian soil first was heard the command from a Teacher to His disciples: “Go ye out into all the world, and preach the Gospel to every creature!” It is the same thought, the same impulse of love, taking to itself a new shape, that is uttered by the lips of the Swami Vivekananda, when to a great gathering in the West he says: “If one religion true, then all the others also must be true. Thus the Hindu faith is yours as much as mine.” And again, in amplification of the same idea: “We Hindus do not merely tolerate, we unite ourselves with every religion, praying in the mosque of the Mohammedan, worshipping before the fire of the Zoroastrian, and kneeling to the cross of the Christian. We know that all religions alike, from the lowest fetishism to the highest absolutism, are but so many attempts of the human soul to grasp and realise the Infinite. So we gather all these flowers, and, binding them together with the cord of love, make them into a wonderful bouquet of worship.” To the heart of this speaker, none was foreign or alien. For him, there existed only Humanity and Truth.

      Of the Swami’s address before the Parliament of Religions, it may be said that when he began to speak it was of “the religious ideas of the Hindus”, but when he ended, Hinduism had been created. The moment was ripe with this potentiality. The vast audience that faced him represented exclusively the occidental mind, but included some development of all that in this was most distinctive. Every nation in Europe has poured in its human contribution upon America, and notably upon Chicago, where the Parliament was held. Much of the best, as well as some of the worst, of modern effort and struggle, is at all times to be met with, within the frontiers of that Western Civic Queen, whose feet are upon the shores of Lake Michigan, as she sits and broods, with the light of the North in her eyes. There is very little in the modern consciousness, very little inherited from the past of Europe, that does not hold some outpost in the city of Chicago. And while the teeming life and eager interests of that centre may seem to some of us for the present largely a chaos, yet they are undoubtedly making for the revealing of some noble and slow-wrought ideal of human unity, when the days of their ripening shall be fully accomplished.

      Such was the psychological area, such the sea of mind, young, tumultuous, overflowing with its own energy and self-assurance, yet inquisitive and alert withal, which confronted Vivekananda when he rose to speak. Behind him, on the contrary, lay an ocean, calm with long ages of spiritual development. Behind him lay a world that dated itself from the Vedas, and remembered itself in the Upanishads, a world to which Buddhism was almost modern; a world that was filled with religious systems of faiths and creeds; a quiet land, steeped in the sunlight of the tropics, the dust