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Neovedanta of Ramakrishna and Vivekananda

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Swami Vivekananda
His Work in America and England [1893 - 1896]: A Summary
Part 1

Swami Vivekananda Arrives In America
On 31st May 1893 Swami Vivekananda set sails from Bombay, India, to that far off land, America; the ochre-robed sadhu embarking on the mission to conquer the scientific reason of the West with Vedantic intuition of the East. He had decided to participate in the World Parliament of Religions at Chicago. Simple in life-style, confident of the Grace of the Mother and his Master - Sri Ramakrishna, but unsure of exact dates of the Parliament he reached Chicago much ahead of the commencement of the Parliament. He had no letter or credentials from any society or organization; he did not know even which religion he would represent at the Parliament, and most importantly he was short of money. In the Chicago Science Fare he was impressed by the advances America had made in the field of science and technology in comparison to which India was very poor and much backward. The glamour of science and technology, the innovative application of electricity, telephone, communication, and similar aspects of technology for the welfare and comfort of the masses, all filled his heart with amazement and excitement. He used to think: Oh, how much India needs to learn and acquire!

Soon the Swami started feeling shortage of money, and thus was forced to retreat to nearby Boston where life was somewhat easier and less costly. Here he got acquainted with one Professor John Wright of Harvard University. This professor was a highly learned man, holding prestigious and privileged position in the social circle. During his talks and discussion with the Hindu monk, the professor realized the uniqueness of Swami Vivekananda; he realized that this sannyasin is no common man; he is highly intellectual and spiritual soul. Thus, he arranged for the admission of Swami Vivekananda to the Chicago World Parliament Of Religions, gave him enough money, and letters of references for his comfortable and unobtrusive stay in Chicago.

After troublesome arrival at Chicago station, as it happened, one Mrs. George W. Hale invited the Swami to her house and gave orders to her servants that the Swami should be properly attended to in every way. She accompanied Swami Vivekananda to the venue of the Parliament of Religions. The Swami was grateful beyond words. Mrs. George W. Hale, her husband, and children became his warmest friends. With Hale he called on the officers of the Parliament, gave his credentials, and was accepted as a delegate. He felt with the passing of each moment that the Parliament of Religions would be the great test, the crucial experience for him. He passed his time in prayer and meditation, and in earnest longing that he might be made the true instrument of the Lord, the true spokesman of Hinduism, the true bearer of Sri Ramakrishna's message. He became acquainted with many distinguished persons who were to attend the Parliament. In this grand circle of ecclesiastics he moved as one lost in rapture and prayer. He had no personal feelings in the matter save as related to the carrying out the mission entrusted to him by his Master.

At The Parliament Of Religions: 11th To 27th Of September 1893

Initially anxious, for the Swami had never spoken on public platform before, Swami Vivekananda went on postponing his turn on the day one of the Parliament: 11th September 1893. However, towards the end of the day, the Swami rose to speak and instantly became the celebrity, as we all know.

(1) 11th September 1893: 'Response To Welcome' Address

Swami Vivekananda addressed the august assembly of seven thousand people starting with the words: "Sisters and Brothers of America..." and the whole audience went into inexplicable rapture and offered standing ovation to the Swami. They continued to clap that lasted for more than three minutes. What Swami Vivekananda spoke came from the innermost depth of his illumined soul, from his conviction, and deep spiritual insight. This explains why his simple words -'Sisters and Brothers of America'- created an unprecedented and spontaneous spiritual upsurge of emotion in the minds of the audience and raised them to their feet.

He continued, "I thank you in the name of the most ancient order of monks in the world; I thank you in the name of mother of religions; I thank you in the name of millions and millions of Hindu people of all classes and sects".

The lord says in Gita, "Whosoever comes to Me; through whatever form, I reach him; all men are struggling through paths which in the end lead to Me."

"I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all of persecution with the sword or with the pen."

(2) 19th September: Paper on Hinduism

"...Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relation between soul and soul and between individual spirit and Father of all spirits, were there before their discovery, and would remain even if we forgot them."

"...Allow me to call you; brethren, by that sweet name-heirs of immortal bliss-yea, the Hindu refuses to call you sinners. Ye are the children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth-sinners! It is a sin to call a man so; it is standing libel on human nature..."

(3) 27th September 1893: Address at the Final Session

"If the Parliament of Religions has shown anything to the world it is this: It ahs proved to the world that holiness, purity, and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written, in spite of resistance: "Help and not Fight," "Assimilation and not Destruction," "Harmony and Peace and not Dissension."

Continued The Second Part: The American Work 2
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