(Detroit Journal) If Vive Kananda, the Brahmin monk, who is delivering a lecture course in this city could be induced to remain for a week longer, the largest hall in Detroit would not hold the crowds which would be anxious to hear him. He has become a veritable fad, as last evening every seat in the Unitarian church was occupied, and many were compelled to stand throughout the entire lecture.
The speaker"s subject was, "The Love of G.o.d". His definition of love was "something absolutely unselfish; that which has no thought beyond the glorification and adoration of the object upon which our affections are bestowed." Love, he said, is a quality which bows down And worships and asks nothing in return. Love of G.o.d, he thought, was different. G.o.d is not accepted, he said, because we really need him, except for selfish purposes. His lecture was replete with story and anecdote, all going to show the selfish motive underlying the motive of love for G.o.d. The Songs of Solomon were cited by the lecturer as the most beautiful portion of the Christian Bible and yet he had heard with deep regret that there was a possibility of their being removed. "In fact," he declared, as a sort clinching argument at the close, "the love of G.o.d appears to be based upon a theory of "What can I get out of it?" Christians are so selfish in their love that they are continually asking G.o.d to give them something, including all manner of selfish things. Modern religion is, therefore, nothing but a mere hobby and fashion and people flock to church like a lot of sheep."
THE WOMEN OF INDIA.
(Detroit Free Press, March 25, 1894) Kananda lectured last night at the Unitarian church on "The Women of India." The speaker reverted to the women of ancient India, showing in what high regard they are held in the holy books, where women were prophetesses. Their spirituality then was admirable. It is unfair to judge women in the east by the western standard. In the west woman is the wife; in the east she is the mother. The Hindoos worship the idea of mother, and even the monks are required to touch the earth with their foreheads before their mothers. Chast.i.ty is much esteemed.
The lecture was one of the most interesting Kananda has delivered and he was warmly received.
* * * (Detroit Evening News, March 25, 1894) Swami Vive Kananda lectured at the Unitarian Church last night on "The Women of India, Past, Medieval and the Present." He stated that in India the woman was the visible manifestation of G.o.d and that her whole life was given up to the thought that she was a mother, and to be a perfect mother she must be chaste. No mother in India ever abandoned her offspring, he said, and defied any one to prove the contrary. The girls of India would die if they, like American girls, were obliged to expose half their bodies to the vulgar gaze of young men. He desired that India be judged from the standard of that country and not from this.
(Tribune, April 1, 1894) While Swami Kananda was in Detroit he had a number of conversations, in which he answered questions regarding the women of India. It was the information he thus imparted that suggested a public lecture from him on this subject. But as he speaks without notes, some of the points he made in private conversation did not appear in his public address. Then his friends were in a measure disappointed. But one of his lady listeners has put on paper some of the things he told in his afternoon talks, and it is now for the first time given to the press: To the great tablelands of the high Himalaya mountains first came the Aryans, and there to this day abides the pure type of Brahman, a people which we westerners can but dream of. Pure in thought, deed and action, so honest that a bag of gold left in a public place would be found unharmed twenty years after; so beautiful that, to use Kananda"s own phrase, "to see a girl in the fields is to pause and marvel that G.o.d could make anything so exquisite." Their features are regular, their eyes and hair dark, and their skin the color which would be produced by the drops which fell from a p.r.i.c.ked finger into a gla.s.s of milk. These are the Hindus in their pure type, untainted and untrammeled.
As to their property laws, the wife"s dowry belongs to her exclusively, never becoming the property of the husband. She can sell or give away without his consent. The gifts from any one to herself, including those of the husband, are hers alone, to do with as she pleases.
Woman walks abroad without fear; she is as free as perfect trust in those about her can render her. There is no zenana in the Himalayas, and there is a part of India which the missionaries never reach. These villages are most difficult of access. These people, untouched by Mahometan influence, can but be reached by wearisome and toilsome climbing, and are unknown to Mahometan and Christian alike.
INDIA"S FIRST INHABITANTS.
In the forest of India are found races of wild people - very wild, even to cannibalism. These are the original Indians and never were Aryan or Hindu.
As the Hindus settled in the country proper and spread over its vast area, corruptions of many kinds found home among them. The sun was scorching and the men exposed to it were dark in color. Five generations are but needed to change the transparent glow of the white complexion of the dwellers of the Himalaya Mountains to the bronzed hue of the Hindu of India.
Kananda has one brother very fair and one darker than himself. His father and mother are fair. The women are apt to be, the cruel etiquette of the Zenana established for protection from the Mohammedans keeping them within doors, fairer. Kananda is thirty-one years old.
A CLIP AT AMERICAN MEN Kananda a.s.serts with an amused twinkle in his eye that American men amuse him. They profess to worship woman, but in his opinion they simply worship youth and beauty. They never fall in love with wrinkles and gray hair. In fact he is under a strong impression that American men once had a trick - inherited, to be sure - of burning up their old women. Modern history calls this the burning of witches. It was men who accused and condemned witches, and it was usually the old age of the victim that led her to the stake. So it is seen that burning women alive is not exclusively a Hindu custom. He thought that if it were remembered that the Christian church burned old women at the stake, there would be less horror expressed regarding the burning of Hindu widows.
BURNINGS COMPARED The Hindu widow went to her death agony amid feasting and song, arrayed in her costliest garments and believing for the most part that such an act meant the glories of Paradise for herself and family. She was worshipped as a martyr and her name was enshrined among the family records.
However horrible the rite appears to us, it is a bright picture compared to the burning of the Christian witch who, considered a guilty thing from the first, was thrown in a stifling dungeon, tortured cruelly to extort confession, subjected to an infamous trial, dragged amid jeering to the stake and consoled amid her sufferings by the bystander"s comfort that the burning of her body was but the symbol for h.e.l.l"s everlasting fires, in which her soul would suffer even greater torment.
MOTHERS ARE SACRED Kananda says the Hindu is taught to worship the principle of motherhood. The mother outranks the wife. The mother is holy. The motherhood of G.o.d is more in his mind than the fatherhood.
All women, whatever the caste, are exempt from corporal punishment. Should a woman murder, her head is spared. She may be placed astride a donkey facing his tail. Thus riding through the streets a drummer shouts her crime, after which she is free, her humiliation being deemed sufficient punishment to serve as a preventive for further crime.
Should she care to repent, there are religious houses open to her, where she can become purified or she can at her own option at once enter the cla.s.s of monks and so become a holy woman.
The question was put to Mr. Kananda whether the freedom thus allowed in the joining the monks without a superior over them did not tend to hypocrisy among the order, as he claims, of the purest of Hindu philosophers. Kananda a.s.sented, but explained that there is no one between the people and the monk. The monk has broken down all caste. A Brahmin will not touch the low-caste Hindu but let him or her become a monk and the mightiest will prostrate himself before the low-caste monk.
The people are obliged to take care of the monk, but only as long as they believe in his sincerity. Once condemned for hypocrisy he is called a liar and falls to the depths of mendicancy - a mere wandering beggar - inspiring no respect.
OTHER THOUGHTS A woman has the right of way with even a prince. When the studious Greeks visited Hindustan to learn of the Hindu, all doors were open to them, but when the Mohammedan with his sword and the Englishman with his bullets came their doors were closed. Such guests were not welcomed. As Kananda deliciously words it: "When the tiger comes we close our doors until he has pa.s.sed by."
The United States, says Kananda, has inspired him with hopes for great possibilities in the future, but our destiny, as that of the world, rests not in the lawmakers of today, but in the women. Mr. Kananda"s words: "The salvation of your country depends upon its women."
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BUDDHISTIC INDIA ( Reproduced from the Swami Vivekananda Centenary Memorial Volume, published by the Swami Vivekananda Centenary, Calcutta, in 1963. The additions in square brackets have been made for purposes of clarification. Periods indicate probable omissions. - Publisher.) (Delivered at the Shakespeare Club, Pasadena, California, on February 2, 1900) Buddhistic India is our subject tonight. Almost all of you, perhaps, have read Edwin Arnold"s poem on the life of Buddha, and some of you, perhaps, have gone into the subject with more scholarly interest, as in English, French and German, there is quite a lot of Buddhistic literature. Buddhism itself is the most interesting of subjects, for it is the first historical outburst of a world religion. There have been great religions before Buddhism arose, in India and elsewhere, but, more or less, they are confined within their own races. The ancient Hindus or ancient Jews or ancient Persians, every one of them had a great religion, but these religions were more or less racial. With Buddhism first begins that peculiar phenomenon of religion boldly starting out to conquer the world. Apart from its doctrines and the truths it taught and the message it had to give, we stand face to face with one of the tremendous cataclysms of the world. Within a few centuries of its birth, the barefooted, shaven-headed missionaries of Buddha had spread over all the then known civilised world, and they penetrated even further - from Lapland on the one side to the Philippine Islands on the other. They had spread widely within a few centuries of Buddha"s birth; and in India itself, the religion of Buddha had at one time nearly swallowed up two-thirds of the population.
The whole of India was never Buddhistic. It stood outside. Buddhism had the same fate as Christianity had with the Jews; the majority of the Jews stood aloof. So the old Indian religion lived on. But the comparison stops here. Christianity, though it could not get within its fold all the Jewish race, itself took the country. Where the old religion existed - the religion of the Jews - that was conquered by Christianity in a very short time and the old religion was dispersed, and so the religion of the Jews lives a sporadic life in different parts of the world. But in India this gigantic child was absorbed, in the long run, by the mother that gave it birth, and today the very name of Buddha is almost unknown all over India. You know more about Buddhism than ninety-nine per cent of the Indians. At best, they of India only know the name - "Oh, he was a great prophet, a great Incarnation of G.o.d" - and there it ends. The island of Ceylon remains to Buddha, and in some parts of the Himalayan country, there are some Buddhists yet. Beyond that there are none. But [Buddhism] has spread over all the rest of Asia.
Still, it has the largest number of followers of any religion, and it has indirectly modified the teachings of all the other religions. A good deal of Buddhism entered into Asia Minor. It was a constant fight at one time whether the Buddhists would prevail or the later sects of Christians. The [Gnostics] and the other sects of early Christians were more or less Buddhistic in their tendencies, and all these got fused up in that wonderful city of Alexandria, and out of the fusion under Roman law came Christianity. Buddhism in its political and social aspect is even more interesting than its [doctrines] and dogmas; and as the first outburst of the tremendous world-conquering power of religion, it is very interesting also.
I am mostly interested in this lecture in India as it has been affected by Buddhism; and to understand Buddhism and its rise a bit, we have to get a few ideas about India as it existed when this great prophet was born.
There was already in India a vast religion with an organised scripture - the Vedas; and these Vedas existed as a ma.s.s of literature and not a book - just as you find the Old Testament, the Bible. Now, the Bible is a ma.s.s of literature of different ages; different persons are the writers, and so on. It is a collection. Now, the Vedas are a vast collection. I do not know whether, if the texts were all found - n.o.body has found all the texts, n.o.body even in India has seen all the books - if all the books were known, this room would contain them. It is a huge ma.s.s of literature, carried down from generation to generation from G.o.d, who gave the scriptures. And the idea about the scriptures in India became tremendously orthodox. You complain of your orthodoxies in book-worship. If you get the Hindus" idea, where will you be? The Hindus think the Vedas are the direct knowledge of G.o.d, that G.o.d has created the whole universe in and through the Vedas, and that the whole universe exists because it is in the Vedas. The cow exists outside because the word "cow" is in the Vedas; man exists outside because of the word in the Vedas. Here you see the beginning of that theory which later on Christians developed and expressed in the text: "In the beginning was the Word and the Word was with G.o.d " It is the old, ancient theory of India. Upon that is based the whole idea of the scriptures. And mind, every word is the power of G.o.d. The word is only the external manifestation on the material plane. So, all this manifestation is just the manifestation on the material plane; and the Word is the Vedas, and Sanskrit is the language of G.o.d. G.o.d spoke once. He spoke in Sanskrit, and that is the divine language. Every other language, they consider, is no more than the braying of animals; and to denote that they call every other nation that does not speak Sanskrit [Mlechchhas], the same word as the barbarians of the Greeks. They are braying, not talking, and Sanskrit is the divine language.
Now, the Vedas were not written by anybody; they were eternally coexistent with G.o.d. G.o.d is infinite. So is knowledge, and through this knowledge is created the world. Their idea of ethics is [that a thing is good] because the law says so. Everything is bounded by that book - nothing [can go] beyond that, because the knowledge of G.o.d - you cannot get beyond that. That is Indian orthodoxy.
In the latter part of the Vedas, you see the highest, the spiritual. In the early portions, there is the crude part. You quote a pa.s.sage from the Vedas - "That is not good", you say. "Why?" "There is a positive evil injunction" - the same as you see in the Old Testament. There are numbers of things in all old books, curious ideas, which we would not like in our present day. You say: "This doctrine is not at all good; why, it shocks my ethics!" How did you get your idea? [Merely] by your own thought? Get out! If it is ordained by G.o.d, what right have you to question? When the Vedas say, "Do not do this; this is immoral", and so on, no more have you the right to question at all. And that is the difficulty. If you tell a Hindu, "But our Bible does not say so", [he will reply] "Oh, your Bible! it is a babe of history. What other Bible could there be except the Vedas? What other book could there be? All knowledge is in G.o.d. Do you mean to say that He teaches by two or more Bibles? His knowledge came out in the Vedas. Do you mean to say that He committed a mistake, then? Afterwards, He wanted to do something better and taught another Bible to another nation? You cannot bring another book that is as old as Vedas. Everything else - it was all copied after that." They would not listen to you. And the Christian brings the Bible. They say: "That is fraud. G.o.d only speaks once, because He never makes mistakes."
Now, just think of that. That orthodoxy is terrible. And if you ask a Hindu that he is to reform his society and do this and that, he says: "Is it in the books? If it is not, I do not care to change. You wait. In five [hundred] years more you will find this is good." If you say to him, "This social inst.i.tution that you have is not right", he says, "How do you know that?" Then he says: "Our social inst.i.tutions in this matter are the better. Wait five [hundred] years and your inst.i.tutions will die. The test is the survival of the fittest. You live, but there is not one community in the world which lives five hundred years together. Look here! We have been standing all the time." That is what they would say. Terrible orthodoxy! And thank G.o.d I have crossed that ocean.
This was the orthodoxy of India. What else was there? Everything was divided, the whole society, as it is today, though in a much more rigorous form then - divided into castes. There is another thing to learn. There is a tendency to make castes just [now] going on here in the West. And I myself - I am a renegade. I have broken everything. I do not believe in caste, individually. It has very good things in it. For myself, Lord help me! I would not have any caste, if He helps me. You understand what I mean by caste, and you are all trying to make it very fast. It is a hereditary trade [for] the Hindu. The Hindu said in olden times that life must be made easier and smoother. And what makes everything alive? Compet.i.tion. Hereditary trade kills. You are a carpenter? Very good, your son can be only a carpenter. What are you? A blacksmith? Blacksmithing becomes a caste; your children will become blacksmiths. We do not allow anybody else to come into that trade, so you will be quiet and remain there. You are a military man, a fighter? Make a caste. You are a priest? Make a caste. The priesthood is hereditary. And so on. Rigid, high power! That has a great side, and that side is [that] it really rejects compet.i.tion. It is that which has made the nation live while other nations have died - that caste. But there is a great evil: it checks individuality. I will have to be a carpenter because I am born a carpenter; but I do not like it. That is in the books, and that was before Buddha was born. I am talking to you of India as it was before Buddha. And you are trying today what you call socialism! Good things will come; but in the long run you will be a [blight] upon the race. Freedom is the watchword. Be free! A free body, a free mind, and a free soul! That is what I have felt all my life; I would rather be doing evil freely than be doing good under bondage.
Well, these things that they are crying for now in the West, they have done ages before there. Land has been nationalised . . . by thousands all these things. There is blame upon this hide-bound caste. The Indian people are intensely socialistic. But, beyond that, there is a wealth of individualism. They are as tremendously individualistic - that is to say, after laying down all these minute regulations. They have regulated how you should eat, drink, sleep, die! Everything is regulated there; from early morning to when you go to bed and sleep, you are following regulations and law. Law, law. Do you wonder that a nation should [live] under that? Law is death. The more of the law in a country, the worse for the country. [But to be an individual] we go to the mountains, where there is no law, no government. The more of law you make, the more of police and socialism, the more of blackguards there are. Now this tremendous regulation of law [is] there. As soon as a child is born, he knows that he is born a slave: slave to his caste, first; slave to his nation, next. Slave, slave, slave. Every action - his drinking and his eating. He must eat under a regular method; this prayer with the first morsel, this prayer with the second, that prayer with the third, and that prayer when he drinks water. Just think of that! Thus, from day to day, it goes on and on.
But they were thinkers. They knew that this would not lead to real greatness. So they left a way out for them all. After all, they found out that all these regulations are only for the world and the life of the world. As soon as you do not want money [and] you do not want children - no business for this world - you can go out entirely free. Those that go out thus were called Sannyasins - people who have given up. They never organised themselves, nor do they now; they are a free order of men and women who refuse to marry, who refuse to possess property, and they have no law - not even the Vedas bind them. They stand on [the] top of the Vedas. They are [at] the other pole [from] our social inst.i.tutions. They are beyond caste. They have grown beyond. They are too big to be bound by these little regulations and things. Only two things [are] necessary for them: they must not possess property and must not marry. If you marry, settle down, or possess property, immediately the regulations will be upon you; but if you do not do either of these two, you are free. They were the living G.o.ds of the race, and ninety-nine per cent of our great men and women were to be found among them.
In every country, real greatness of the soul means extraordinary individuality, and that individuality you cannot get in society. It frets and fumes and wants to burst society. If society wants to keep it down, that soul wants to burst society into pieces. And they made an easy channel. They say: "Well, once you get out of society, then you may preach and teach everything that you like. We only worship you from a distance. So there were the tremendous, individualistic men and women, and they are the highest persons in all society. If one of those yellow-clad shaven-heads comes, the prince even dare not remain seated in his presence; he must stand. The next half hour, one of these Sannyasins might be at the door of one of the cottages of the poorest subjects, glad to get only a piece of bread. And he has to mix with all grades; now he sleeps with a poor man in his cottage; tomorrow [he] sleeps on the beautiful bed of a king. One day he dines on gold plates in kings" palaces; the next day, he has not any food and sleeps under a tree. Society looks upon these men with great respect; and some of them, just to show their individuality, will try to shock the public ideas. But the people are never shocked so long as they keep to these principles: perfect purity and no property.
These men, being very individualistic, they are always trying new theories and plans - visiting in every country. They must think something new; they cannot run in the old groove. Others are all trying to make us run in the old groove, forcing us all to think alike. But human nature is greater than any human foolishness. Our greatness is greater than our weakness; the good things are stronger than the evil things. Supposing they succeeded in making us all think in the same groove, there we would be - no more thought to think; we would die.
Here was a society which had almost no vitality, its members pressed down by iron chains of law. They were forced to help each other. There, one was under regulations [that were] tremendous: regulations even how to breathe: how to wash face and hands; how to bathe; how to brush the teeth; and so on, to the moment of death. And beyond these regulations was the wonderful individualism of the Sannyasin. There he was. And every days new sect was rising amongst these strong, individualistic men and women. The ancient Sanskrit books tell about their standing out - of one woman who was very quaint, queer old woman of the ancient times; she always had some new thing; sometimes [she was] criticised, but always people were afraid of her, obeying her quietly. So, there were those great men and women of olden times.
And within this society, so oppressed by regulations, the power was in the hands of the priests. In the social scale, the highest caste is [that of] the priest, and that being a business - I do not know any other word, that is why I use the word "priest". It is not in the same sense as in this country, because our priest is not a man that teaches religion or philosophy. The business of a priest is to perform all these minute details of regulations which have been laid down The priest is the man who helps in these regulations. He marries you; to your funeral he comes to pray. So at all the ceremonies performed upon a man or a woman, the priest must be there. In society the ideal is marriage. [Everyone] must marry. It is the rule. Without marriage, man is not able to perform any religious ceremony; he is only half a man; [he] is not competent to officiate - even the priest himself cannot officiate as a priest, except he marries. Half a man is unfit within society.
Now, the power of the priests increased tremendously. . . . The general policy of our national law-givers was to give the priests this honour. They also had the same socialistic plan [you are] just ready to [try] that checked them from getting money. What [was] the motive? Social honour. Mind you, the priest in all countries is the highest in the social scale, so much so in India that the poorest Brahmin is greater than the greatest king in the country, by birth. He is the n.o.bleman in India. But the law does not allow him ever to become rich. The law grinds him down to poverty - only, it gives him this honour. He cannot do a thousand things; and the higher is the caste in the social scale, the more restricted are its enjoyments. The higher the caste, the less the number of kinds of food that man can eat, the less the amount of food that man may eat, the less the number of occupations [he may] engage in. To you, his life would be only a perpetual train of hardships - nothing more than that. It is a perpetual discipline in eating, drinking, and everything; and all [penalties] which are required from the lower caste are required from the higher ten times more. The lowest man tells a lie; his fine is one dollar. A Brahmin, he must pay, say, a hundred dollars - [for] he knows better.
But this was a grand organisation to start with. Later on, the time came when they, these priests, began to get all the power in their hands; and at last they forgot the secret of their power: poverty. They were men whom society fed and clad so that they might simply learn and teach and think. Instead of that, they began to spread out their hands to clutch at the riches of society. They became "money-grabbers" - to use your word - and forgot all these things.
Then there was the second caste, the kingly caste, the military. Actual power was in their hands. Not only so - they have produced all of our great thinkers, and not the Brahmins. It is curious. All our great prophets, almost without one exception, belong to the kingly caste. The great man Krishna was also of that caste; Rama, he also, and all our great philosophers, almost all [sat] on the throne; thence came all the great philosophers of renunciation. From the throne came the voice that always cried, "Renounce". These military people were their kings; and they [also] were the philosophers; they were the speakers in the Upanishads. In their brains and their thought, they were greater than the priests they were more powerful, they were the kings - and yet the priests got all the power and: tried to tyrannise over them. And so that was going on: political compet.i.tion between the two castes, the priests and the kings.
Another phenomenon is there. Those of you that have been to hear the first lecture already know that in India there are two great races: one is called the Aryan; the other, the non-Aryan. It is the Aryan race that has the three castes; but the whole of the rest are dubbed with one name, Shudras - no caste. They are not Aryans at all. (Many people came from outside of India, and they found the Shudras [there], the aborigines of the country). However it may be, these vast ma.s.ses of non-Aryan people and the mixed people among them, they gradually became civilised and they began to scheme for the same rights as the Aryans. They wanted to enter their schools and their colleges; they wanted to take the sacred thread of the Aryans; they wanted to perform the same ceremonies as the Aryans, and wanted to have equal rights in religion and politics like the Aryans. And the Brahmin priest, he was the great antagonist of such claims. You see, it is the nature of priests in every country - they are the most conservative people, naturally. So long as it is a trade, it must be; it is to their interest to be conservative. So this tide of murmur outside the Aryan pale, the priests were trying to check with all their might. Within the Aryan pale, there was also a tremendous religious ferment, and [it was] mostly led by this military caste.
There was already the sect of Jains [who are a] conservative [force] in India [even] today. It is a very ancient sect. They declared against the validity of the scriptures of the Hindus, the Vedas. They wrote some books themselves, and they said: "Our books are the only original books, the only original Vedas, and the Vedas that now are going on under that name have been written by the Brahmins to dupe the people." And they also laid the same plan. You see, it is difficult for you to meet the arguments of the Hindus about the scriptures. They also claimed [that] the world has been created through those books. And they were written in the popular language. The Sanskrit, even then, had ceased to be a spoken language - [it had] just the same relation [to the spoken language] as Latin has to modern Italian. Now, they wrote all their books in Pali; and when a Brahmin said, "Why, your books are in Pali! ", they said, "Sanskrit is a language of the dead."
In their methods and manners they were different. For, you see, these Hindu scriptures, the Vedas, are a vast ma.s.s of acc.u.mulation - some of them crude - until you come to where religion is taught, only the spiritual. Now, that was the portion of the Vedas which these sects all claimed to preach. Then, there are three steps in the ancient Vedas: first, work; second, worship; third, knowledge. When a man purifies himself by work and worship, then G.o.d is within that man. He has realised He is already there. He only can have seen Him because the mind has become pure. Now, the mind can become purified by work and worship. That is all. Salvation is already there. We don"t know it. Therefore, work, worship, and knowledge are the three steps. By work, they mean doing good to others. That has, of course, something in it, but mostly, as to the Brahmins, work means to perform these elaborate ceremonials: killing of cows and killing of bulls, killing of goats and all sorts of animals, that are taken fresh and thrown into the fire, and so on. "Now" declared the Jains, "that is no work at all, because injuring others can never be any good work"; and they said; "This is the proof that your Vedas are false Vedas, manufactured by the priests, because you do not mean to say that any good book will order us [to be] killing animals and doing these things. You do not believe it. So all this killing of animals and other things that you see in the Vedas, they have been written by the Brahmins, because they alone are benefited. It is the priest only [who] pockets the money and goes home. So, therefore, it is all priest-craft."
It was one of their doctrines that there cannot be any G.o.d: "The priests have invented G.o.d, that the people may believe in G.o.d and pay them money. All nonsense! there is no G.o.d. There is nature and there are souls, and that is all. Souls have got entangled into this life and got round them the clothing of man you call a body. Now, do good work." But from that naturally came the doctrine that everything that is matter is vile. They are the first teachers of asceticism. If the body is the result of impurity, why, therefore the body is vile. If a man stands on one leg for some time - "All right, it is a punishment". If the head comes up b.u.mp against a wall - "Rejoice, it is a very good punishment". Some of the great founders of the [Franciscan Order] - one of them St. Francis - were going to a certain place to meet somebody; and St. Francis had one of his companions with him, and he began to talk as to whether [the person] would receive them or not, and this man suggested that possibly he would reject them. Said St. Francis: "That is not enough, brother, but if, when we go and knock at the door, the man comes and drives us away, that is not enough. But if he orders us to be bound and gives us a thorough whipping, even that is not enough. And then, if he binds us hand and foot and whips us until we bleed at every pore and throws us outside in the snow, that would be enough."
These [same] ascetic ideas prevailed at that time. These Jains were the first great ascetics; but they did some great work. "Don"t injure any and do good to all that you can, and that is all the morality and ethics, and that is all the work there is, and the rest is all nonsense - the Brahmins created that. Throw it all away." And then they went to work and elaborated this one principle all through, and it is a most wonderful ideal: how all that we call ethics they simply bring out from that one great principle of non-injury and doing good. This sect was at least five hundred years before Buddha, and he was five hundred and fifty years before Christ (The dates of the Jaina and Buddha were not known accurately in those days.). Now the whole of the animal creation they divide into five sections: the lowest have only one organ, that of touch; the next one, touch and taste; the next, touch, taste, and hearing; the next, touch, taste, hearing, and sight. And the next, the five organs. The first two, the one-organ and the two-organ, are invisible to the naked eye, and they art everywhere in water. A terrible thing, killing these [low forms of life]. This bacteriology has come into existence in the modern world only in the last twenty years and therefore n.o.body knew anything about it. They said, the lowest animals are only one-organ, touch; nothing else. The next greater [were] also invisible. And they all knew that if you boiled water these animals were ail killed. So these monks, if they died of thirst, they would never kill these animals by drinking water. But if [a monk] stands at your door and you give him a little boiled water, the sin is on you of killing the animals - and he will get the benefit. They carry these ideas to ludicrous extremes. For instance, in rubbing the body - if he bathes - he will have to kill numbers of animalcules; so he never bathes. He gets killed himself; he says that is all right. Life has no care for him; he will get killed and save life.
These Jains were there. There were various other sects of ascetics; and while this was going on, on the one hand, there was the political jealousy between the priests and the kings. And then these different dissatisfied sects [were] springing up everywhere. And there was the greater problem: the vast mult.i.tudes of people wanting the same rights as the Aryans, dying of thirst while the perennial stream of nature went flowing by them, and no right to drink a drop of water.
And that man was born - the great man Buddha. Most of you know about him, his life. And in spite of all the miracles and stories that generally get fastened upon any great man, in the first place, he is one of the most historical prophets of the world. Two are very historical: one, the most ancient, Buddha, and the other, Mohammed, because both friends and foes are agreed about them. So we are perfectly sure that there were such persons. As for the other persons, we have only to take for granted what the disciples say - nothing more. Our Krishna - you know, the Hindu prophet - he is very mythological. A good deal of his life, and everything about him, is written only by his disciples; and then there seem to be, sometimes, three or four men, who all loom into one. We do not know so clearly about many of the prophets; but as to this man, because both friends and foes write of him, we are sure that there was such a historical personage. And if we a.n.a.lyse through all the fables and reports of miracles and stories that generally are heaped upon a great man in this world, we will find an inside core; and all through the account of that man, he never did a thing for himself - never! How do you know that? Because, you see, when fables are fastened upon a man, the fables must be tinged with that man"s general character. Not one fable tried to impute any vice or any immorality to the man. Even his enemies have favourable accounts.
When Buddha was born, he was so pure that whosoever looked at his face from a distance immediately gave up the ceremonial religion and became a monk and became saved. So the G.o.ds held a meeting. They said, "We are undone". Because most of the G.o.ds live upon the ceremonials. These sacrifices go to the G.o.ds and these sacrifices were all gone. The G.o.ds were dying of hunger and [the reason for] it was that their power was gone. So the G.o.ds said: "We must, anyhow, put this man down. He is too pure for our life." And then the G.o.ds came and said: "Sir, we come to ask you something. We want to make a great sacrifice and we mean to make a huge fire, and we have been seeking all over the world for a pure spot to light the fire on and could not find it, and now we have found it. If you will lie down, on your breast we will make the huge fire." "Granted," he says, "go on." And the G.o.ds built the fire high upon the breast of Buddha, and they thought he was dead, and he was not. And then they went about and said, "We are undone." And all the G.o.ds began to strike him. No good. They could not kill him. From underneath, the voice comes: "Why [are you] making all these vain attempts?" "Whoever looks upon you becomes purified and is saved, and n.o.body is going to worship us." "Then, your attempt is vain, because purity can never be killed." This fable was written by his enemies, and yet throughout the fable the only blame that attaches to Buddha is that he was so great a teacher of purity.
About his doctrines, some of you know a little. It is his doctrines that appeal to many modern thinkers whom you call agnostics He was a great preacher of the brotherhood of mankind: "Aryan or non-Aryan, caste or no caste, and sects or no sects, every one has the same right to G.o.d and to religion and to freedom. Come in all of you." But as to other things, he was very agnostic. "Be practical." There came to him one day five young men, Brahmin born, quarrelling upon a question. They came to him to ask him the way to truth. And one said: "My people teach this, and this is the way to truth." The other said: "I have been taught this, and this is the only way to truth." "Which is the right way, sir?" "Well, you say your people taught this is truth and is the way to G.o.d?" "Yes." "But did you see G.o.d?" "No, sir." "Your father?" "No, sir." "Your grandfather?" "No, sir." "None of them saw G.o.d?" "No" "Well, and your teachers - neither [any] of them saw G.o.d?" "No." And he asked the same to the others. They all declared that none had seen G.o.d. "Well," said Buddha, "in a certain village came a young man weeping and howling and crying: "Oh, I love her so! oh my, I love her so!" And then the villagers came; and the only thing he said was he loved her so. "Who is she that you love?" "I do not know." "Where does she live?" "I do not know" - but he loved her so. "How does she look?" "That I do not know; but oh, I love her so."" Then asked Buddha: "Young man, what would you call this young man?" "Why, sir, he was a fool!" And they all declared: "Why, sir, that young man was certainly a fool, to be crying and all that about a woman, to say he loved her so much and he never saw her or knew that she existed or anything?" "Are you not the same? You say that this G.o.d your father or your grandfather never saw, and now you are quarrelling upon a thing which neither you nor your ancestors ever knew, and you are trying to cut each other"s throats about it." Then the young men asked: "What are we to do?" "Now, tell me: did your father ever teach that G.o.d is ever angry?" "No, sir." "Did your father ever teach that G.o.d is evil?" "No, sir, He is always pure." "Well, now, if you are pure and good and all that, do you not think that you will have more chance to come near to that G.o.d than by discussing all this and trying to cut each other"s throats? Therefore, say I: be pure and be good; be pure and love everyone." And that was [all].
You see that non-killing of animals and charity towards animals was an already existing doctrine when he was born; but it was new with him - the breaking down of caste, that tremendous movement. And the other thing that was new: he took forty of his disciples and sent them all over the world, saying, "Go ye; mix with all races and nations and preach the excellent gospel for the good of all, for the benefit of all." And, of course, he was not molested by the Hindus. He died at a ripe old age. All his life he was a most stern man: he never yielded to weakness. I do not believe many of his doctrines; of course, I do not. I believe that the Vedantism of the old Hindus is much more thoughtful, is a grander philosophy of life. I like his method of work, but what I like [most] in that man is that, among all the prophets of mankind, here was a man who never had any cobwebs in his brain, and [who was] sane and strong. When kingdoms were at his feet, he was still the same man, maintaining "I am a man amongst men."
Why, the Hindus, they are dying to worship somebody. You will find, if you live long enough, I will be worshipped by our people. If you go there to teach them something, before you die you will be worshipped. Always trying to worship somebody. And living in that race, the world-honoured Buddha, he died always declaring that he was but man. None of his adulators could draw from him one remark that he was anything different from any other man.
Those last dying words of his always thrilled through my heart. He was old, he was suffering, he was near his death, and then came the despised outcaste - he lives on carrion, dead animals; the Hindus would not allow them to come into cities - one of these invited him to a dinner and he came with his disciples, and the poor Chanda, he wanted to treat this great teacher according to what he thought would be best; so he had a lot of pig"s flesh and a lot of rice for him, and Buddha looked at that. The disciples were all [hesitating], and the Master said: "Well, do not eat, you will be hurt." But he quietly sat down and ate. The teacher of equality must eat the [outcaste] Chanda"s dinner, even the pig"s flesh. He sat down and ate it.
He was already dying. He found death coming on, and he asked, "Spread for me something under this tree, for I think the end is near." And he was there under the tree, and he laid himself down; he could not sit up any more. And the first thing he did, he said: "Go to that Chanda and tell him that he has been one of my greatest benefactors; for his meal, I am going to Nirvna." And then several men came to be instructed, and a disciple said, "Do not go near now, the Master is pa.s.sing away". And as soon as he heard it, the Lord said, "Let them come in". And somebody else came and the disciples would not [let them enter]. Again they came, and then the dying Lord said: "And O, thou Ananda, I am pa.s.sing away. Weep not for me. Think not for me. I am gone. Work out diligently your own salvation. Each one of you is just what I am. I am nothing but one of you. What I am today is what I made myself. Do you struggle and make yourselves what I am. . . ."
These are the memorable words of Buddha: "Believe not because an old book is produced as an authority. Believe not because your father said [you should] believe the same. Believe not because other people like you believe it. Test everything, try everything, and then believe it, and if you find it for the good of many, give it to all." And with these words, the Master pa.s.sed away.
See the sanity of the man. No G.o.ds, no angels, no demons - n.o.body. Nothing of the kind. Stern, sane, every brain-cell perfect and complete, even at the moment of death. No delusion. I do not agree with many of his doctrines. You may not. But in my opinion - oh, if I had only one drop of that strength! The sanest philosopher the world ever saw. Its best and its sanest teacher. And never that man bent before even the power of the tyrannical Brahmins. Never that man bent. Direct and everywhere the same: weeping with the miserable, helping the miserable, singing with the singing, strong with the strong, and everywhere the same sane and able man.
And, of course, with all this I can [not] understand his doctrine. You know he denied that there was any soul in man - that is, in the Hindu sense of the word. Now, we Hindus all believe that there is something permanent in man, which is unchangeable and which is living through all eternity. And that in man we call Atman, which is without beginning and without end. And [we believe] that there is something permanent in nature [and that we call Brahman, which is also without beginning and without end]. He denied both of these. He said there is no proof of anything permanent. It is all a mere ma.s.s of change; a ma.s.s of thought in a continuous change is what you call a mind. ... The torch is leading the procession. The circle is a delusion. [Or take the example of a river.] It is a continuous river pa.s.sing on; every moment a fresh ma.s.s of water pa.s.sing on. So is this life; so is all body, so is all mind.
Well, I do not understand his doctrine - we Hindus never understood it. But I can understand the motive behind that. Oh, the gigantic motive! The Master says that selfishness is the great curse of the world; that we are selfish and that therein is the curse. There should be no motive for selfishness. You are [like a river] pa.s.sing [on] - a continuous phenomenon. Have no G.o.d; have no soul; stand on your feet and do good for good"s sake - neither for fear of punishment nor for [the sake of] going anywhere. Stand sane and motiveless. The motive is: I want to do good, it is good to do good. Tremendous! Tremendous! I do not sympathise with his metaphysics at all; but my mind is jealous when I think of the moral force. Just ask your minds which one of you can stand for one hour, able and daring like that man. I cannot for five minutes. I would become a coward and want a support. I am weak - a coward. And I warm to think of this tremendous giant. We cannot approach that strength. The world never saw [anything] compared to that strength. And I have not yet seen any other strength like that. We are all born cowards. If we can save ourselves [we care about nothing else]. Inside is the tremendous fear, the tremendous motive, all the time. Our own selfishness makes us the most arrant cowards; our own selfishness is the great cause of fear and cowardice. And there he stood: "Do good because it is good; ask no more questions; that is enough. A man made to do good by a fable, a story, a superst.i.tion - he will be doing evil as soon as the opportunity comes. That man alone is good who does good for good"s sake, and that is the character of the man."
"And what remains of man?" was asked of the Master. "Everything - everything. But what is in the man? Not the body not the soul, but character. And that is left for all ages. All that have pa.s.sed and died, they have left for us their characters, eternal possessions for the rest of humanity; and these characters are working - working all through." What of Buddha? What of Jesus of Nazareth? The world is full of their characters. Tremendous doctrine!
Let us come down a little - we have not come to the subject at all. (Laughter.) I must add not a few words more this evening. ... And then, what he did. His method of work: organisation. The idea that you have today of church is his character. He left the church. He organised these monks and made them into a body. Even the voting by ballot is there five hundred and sixty years before Christ. Minute organization. The church was left and became a tremendous power, and did great missionary work in India and outside India. Then came, three hundred years after, two hundred years before Christ, the great emperor Asoka, as he has been called by your Western historians, the divinest of monarchs, and that man became entirely converted to the ideas of Buddha, and he was the greatest emperor of the world at that time. His grandfather was a contemporary of Alexander, and since Alexander"s time, India had become more intimately connected with Greece. ... Every day in Central Asia some inscription or other is being found. India had forgotten all about Buddha and Asoka and everyone. But there were pillars, obelisks, columns, with ancient letters which n.o.body could read. Some of the old Mogul emperors declared they would give millions for anybody to read those; but n.o.body could. Within the last thirty years those have been read; they are all written in Pali.
The first inscription is: ". . ." And then he writes this inscription, describing the terror and the misery of war; and then he became converted to religion. Then said he: "Henceforth let none of my descendants think of acquiring glory by conquering other races. If they want glory, let them help other races; let them send teachers of sciences and teachers of religion. A glory won by the sword is no glory at all." And next you find how he is sending missionaries even to Alexandria.... You wonder that you find all over that part of the country sects rising immediately, called Theraputae, Essenes, and all those - extreme vegetarians, and so on. Now this great Emperor Asoka built hospitals for men and for animals. The inscriptions show they are ordering hospitals, building hospitals for men and for animals. That is to say, when an animal gets old, if I am poor and cannot keep it any longer, I do not shoot it down for mercy. These hospitals are maintained by public charity. The coasting traders pay so much upon every hundredweight they sell, and all that goes to the hospital; so n.o.body is touched. If you have a cow that is old - anything - and do not want to keep it, send it to the hospital; they keep it, even down to rats and mice and anything you send. Only, our ladies try to kill these
animals sometimes, you know. They go in large numbers to see them and they bring all sorts of cakes; the animals are killed many times by this food. He claimed that the animals should be as much under the protection of the government as man. Why should animals be allowed to be killed? [There] is no reason. But he says, before prohibiting the killing of animals for food even, [people] must be provided with all sorts of vegetables. So he sent and collected all kinds of vegetables and planted them in India; and then, as soon as these were introduced, the order was: henceforth, whosoever kills an animal will be punished. A government is to be a government; the animals must be protected also. What business has a man to kill a cow, a goat, or any other animal for food?