Shivpreet Singh
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Below included are the full text of Vivekanada's speech, and below those are included some of the historical details of his journey and the reception of his speech. 

Swami Vivekananda’s speech at the Parliament of Religion, Chicago, 1893

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: "As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee."
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me." Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Address at the final session

Chicago, September 27, 1893

The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who laboured to bring it into existence, and crowned with success their most unselfish labour.
My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it.

My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.
Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if any one here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, "Brother, yours is an impossible hope." Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.
Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.

If the Parliament of Religions has shown anything to the world, it is this: It has 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 the 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."


Journey to the west

With funds collected by his Madras disciples, the kings of Mysore, Ramnad, Khetri, diwans and other followers, Narendra left Bombay for Chicago on 31 May 1893 with the name "Vivekananda" which was suggested by Ajit Singh of Khetri. The name "Vivekananda" meant "the bliss of discerning wisdom".

Vivekananda began his journey to America from Bombay, India on 31 May 1893, on the ship named peninsula. His journey to America took him to China, Japan and Canada. At Canton (Guangzhou) he saw some Buddhist monasteries. Then he visited Japan. First he went to Nagasaki. He saw three more big cities and then reached Osaka, Kyoto and Tokyo and then he reached Yokohama. He started his journey to Canada in a ship named RMS Empress of India from Yokohama .

Meeting with Jamsetji Tata

In the journey from Yokohama to Canada on the ship Empress, Vivekananda accidentally met Jamsetji Tata who was also going to Chicago. Tata, a businessman who made his initial fortune in the opium trade with China and started one of the first textile mills in India, was going to Chicago to get new business ideas. In this accidental meeting on the Empress, Vivekananda inspired Tata to set up a research and educational institution in India. They also discussed a plan to start a steel factory in India.

He reached Vancouver on 25 July. From Vancouver (of Canada) he travelled to Chicago by train and arrived there on Sunday, 30 July 1893.

Journey to Boston

After reaching Chicago Vivekananda learned no one could attend the Parliament as delegate without credential or bona fide. He did not have one at that moment and felt utterly disappointed. He also learned the Parliament would not open till first week of September. But Vivekananda did not give up his hope. To cut his expenditure, he decided to go to Boston, which was less costly than Chicago.

Meeting with John Henry Wright

At Boston Vivekananda met Professor John Henry Wright of Harvard University. Professor Wright invited Vivekananda to give a lecture at the University. After being acquainted with Vivekananda's knowledge, wisdom and excellence, Professor Wright insisted him to represent Hinduism at the Parliament of World's Religions.[8] Vivekananda himself later wrote– "He urged upon me the necessity of going to the Parliament of Religions, which he thought would give an introduction to the nation".[3] When Wright learned that Vivekananda was not officially accredited and did not have any credential to join the Parliament, he told Vivekananda– "To ask for your credentials is like asking the sun to state its right to shine in the heavens."


Response to Welcome (11 September 1893)

The World's Parliament of Religions started on 11 September 1893 at the Permanent Memorial Art Palace (also identified as the World's Congress Auxiliary Building), now the Art Institute of Chicago, as part of the World's Columbian Exposition. Vivekananda gave his first lecture on that day. Towards the afternoon his turn came, after so much of procrastination. Though initially nervous, he bowed to Saraswati, the Hindu goddess of learning, and he felt he got new energy in his body; he felt someone or something else had occupied his body– "The Soul of India, the echo of the Rishis, the voice of Ramakrishna, the mouthpiece of the resurgent Time spirit".[3] Then began his speech with salutation, "Sisters and brothers of America!". To these words, he got a standing ovation from a crowd of seven thousand, which lasted for two minutes. When silence was restored he began his address. He greeted the youngest of the nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance.!"

Why we disagree (15 September 1893)

Vivekananda at the Parliament of Religions with Virchand Gandhi, Hewivitarne Dharmapala
In this speech Vivekananda tried to explain the reason of disagreement between each other and different sects and religions. He told a story of a frog,which is popularly known as (kuor bang). And in the story he told, a frog used to live in a well. It was born there and brought up there and it used to think his well was the biggest water land of the world. One day, a frog from a sea came to that well. When the frog from the sea told the frog of the well that sea is much bigger than that well, the frog of the well did not believe it and drove the frog of the sea away from his well. Vivekananda concluded– "That has been the difficulty all the while. I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Muslim sits in his little well and thinks that is the whole world."

Paper on Hinduism (19 September 1893)

Vivekananda gave a short introduction of Hinduism and spoke on "The meaning of the Hindu religion". He also talked about the 3 oldest religions of the world, namely Hinduism, Zoroastrianism and Judaism and their survival and the emergence of Christianity. He then went ahead and shared his knowledge of the Vedanta philosophy, the concept of god, soul and body in Hinduism.[9]

Religion not the Crying need of India (20 September 1893)

In this brief address Vivekananda made a "little criticism" and told, religion was not the most important need of Indians at that moment. He regretted for sending of Christian missionaries and trying to save the souls of Indians although poverty had been a much more important issue at that time. He then told, his aim was to join the Chicago Parliament of Religions and to seek aid for his impoverished people.

Buddhism, the Fulfillment of Hinduism (26 September 1893)

In this speech Vivekananda talked on Buddhism. He talked about origin of Buddhism, relation between Buddhism and Brahmanism, Buddhism and Vedas. He concluded "Hinduism cannot live without Buddhism, nor Buddhism without Hinduism." and showed how Buddhism is the fulfillment to Hinduism.

Address at the Final Session (27 September 1893)
This was Vivekananda's final address at the Parliament of World's religion. In his last speech he told that the Parliament had become an accomplished fact. He thanked the "noble souls" for organizing the Parliament which he felt "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". He finished his speech with appeal "Help and not Fight," "Assimilation and not Destruction," "Harmony and Peace and not Dissension.".

In the history of the world the doctrine of Reform had never such scope as at the present hour. 

It is when your facts and persons grow unreal and fantastic by too much falsehood, that the scholar flies for refuge to the world of ideas, and aims to recruit and replenish nature from that source.

Let ideas establish their legitimate sway again in society, let life be fair and poetic, and the scholars will gladly be lovers, citizens, and philanthropists.

We must be lovers, and at once the impossible becomes possible.

Will you suffer me to add one trait more to this portrait of man the reformer? The mediator between the spiritual and the actual world should have a great prospective prudence. An Arabian poet describes his hero by saying,
"Sunshine was he
In the winter day;
And in the midsummer
Coolness and shade."

Asato Ma Sadgamaya

asato ma sadgamaya
tamaso ma jyotirgamaya
mrtyorma amrtam gamaya

Lead me from the asat to the sat.
Lead me from darkness to light.
Lead me from death to immortality.

(Brhadaranyaka - Brihad Aranyaka - Upanishad — I.iii.28)


This is true prayer—the seeker’s admission of his sense of limitedness and his heartfelt cry for assistance in transcendence. It is not a prayer for the things of the world. It is not a pray for food, shelter, health, partnership, riches, success, fame, glory or even for heaven1. One who recites these three mantras has realized that such things are full of holes, soaked in pain and, even in abundance, will forever leave him wanting. It is in this full understanding that one turns to this prayer. The essence of each of these three mantras is the same: "O, Guru, help me free myself from my sundry misunderstandings regarding myself, the universe and God and bless me with true knowledge."

It is in this spirit that people throughout the world are regularly chanting these mantras, and in which they are chanted twice daily at Amma’s ashrams—both at the conclusion of the morning arcana and after the evening arati.

The first mantra—asato ma sadgamaya—means, "Lead me from the asat to the sat." In fact, it is best to not translate sat (nor its negative counterpart asat) for, as with many Sanskrit words, sat has many meanings and not only are most of them applicable here, their deliberate combined import provides a depth that no one of them could hold independently. These co-applicable meanings include: existence, reality and truth. (Co-applicable meanings for asat being: non-existence, non-reality and untruth.)

We often speak of religion or philosophy as a search for Truth. But only in India’s philosophy of Advaita Vedanta has the concept of "truth" been so meticulously and successfully dissected. According to Advaita, for something to be considered true in the ultimate sense, it must be true not just at one given moment, but always be true—true in all three periods of time: the past, present and future. In fact, Advaita goes one step further. It says if something does not exist in all three periods of time that it does not truly exist, it is not ultimately real. Thus, truth, existence and reality are one and the same. That reality, Vedanta says, is what we call God.

The universe and its things are in a constant state of change. The planets are in constant motion, their positions in relation to each other and the other astral bodies are in continuous flux. The seasons similarly are ever-shifting. Scientifically, we can easily understand that our bodies (and the cells within them) come into existence, are born and then go through periods of growth, sustenance, deterioration and death. In fact these six modifications are part-and-parcel of everything in creation. On the level of emotions, we move back and forth between happiness, sorrow and anger. Even our intellectual convictions rarely stay fixed for very long. So, according to Vedanta, we cannot call this world ultimately real. It is not ultimately true. Ultimately, it does not exist. It seems real etc. but it is not. Such a thing is called asat.

The seeker giving voice to this prayer has come to understand the finite nature of all the objects of the world, and he wants the Guru to guide him from the asat to the sat. He is fed up with depending on things that are not real. Why? Because just as the sandcastle is always washed away by the tide, dependence on the asat always ends in pain. Sat is our True Self—the blissful consciousness that ever was, is and ever will be. Being beyond time, this consciousness can never be washed away by the time’s tides. In fact, sat is there as the essential part of all of the asat objects. It is a matter of separating the wheat from the chaff, as it were.

When speaking about the ultimate reality, Sages say it is of the nature of sat-cit-ananda: pure existence, pure consciousness and pure bliss.

The second mantra—tamaso ma jyotirgamaya—means "Lead me from darkness to light." When the Vedas refer to darkness and light, they mean ignorance and knowledge, respectfully. This is so because ignorance, like darkness, obscures true understanding. And in the same way that the only remedy for darkness is light, the only remedy for ignorance is knowledge. The knowledge spoken of here is again the knowledge of one’s true nature.

Currently, in the darkness of our ignorance, we believe ourselves to be bound and limited (otherwise we would not be reciting these mantras in the first place). But the Guru and the scriptures are telling us that, in truth, we are not, never will be and never have been bound. Eternally we sat-cit-ananda. The only thing that can remove our ignorance regarding our true nature is a spiritual education at the hands of a True Master like Amma. At the culmination of such an education, light floods the room, as it were; darkness vanishes.

The final mantra—mrtyorma amrtam gamaya—means: "Lead me from death to immortality." This should not be taken as a prayer to live endless years in heaven or on earth. It is a prayer to the Guru for assistance in realizing the truth that "I was never born, nor can ever die, as I am not the body, mind and intellect, but the eternal, blissful consciousness that serves as the substratum of all creation."

It is important to remember that, with all these mantras, the leading is not a physical leading. The Atma is not something far away that we have to make a pilgrimage to, nor is it something we need to transform ourselves into. Atma means "self." We don’t need to transform our self into our self. Nor do we need to travel to it. We are it. The journey is a journey of knowledge. It is journey from what we misunderstand to be our self to what truly is our self. What the mantras really means is "Lead me to the understanding that I am not the limited body, mind and intellect, but am, was and always will be that eternal, absolute, blissful consciousness that serves as their substratum."

Once, when discussing these mantras, Amma said the first step in attaining the knowledge for which one is praying when they chant these mantras is satsang: listening to spiritual talks, reading spiritual books and being in the company of spiritual seekers and, of most importantly, spiritual masters. "We need to continuously be fed the knowledge that our true nature is the Atma and not the body mind and intellect," Amma said. Through satsang, our attachment to the asat gradually lessens. "Slowly as you understand that everything in the world—all worldly relationship, all worldly things—are ever-changing an impermanent, your attitude towards the world changes. We gain detachment." As we become more and more detached, our desires also naturally decrease, because we know that the things of the world are impermanent and cannot bring us lasting happiness. As the desires decrease, the mind becomes less and less agitated. It obtains serenity, stillness, peace. Then, with this stilled, subtle, penetrating mind we can finally come to realize our true nature.

—Vedarat
* * * * * * * * * *

1 In Vedanta, heaven—or rather heavens—are accepted as part of the lower reality. Unlike in other religions, going to heaven is not the professed to be the ultimate goal of life. According to Vedanta, heaven can be likened to a vacation resort. After death, if one has done enough good deeds in life, one can go to heaven for a very long time. But eventually he will have to return to the earthly plane. Thus even though one may be in heaven, he is still bound and mired in ignorance to his true nature. [As it says in the Bhagavad-Gita:
From Brahma Loka to the lowest world,
all are places of misery wherein repeated birth and death take place O Arjuna.
But one who comes to me, O son of Kunti,
never takes birth again. (Gita 8:16)
The human goal according Vedanta is Self-realization. The Atma is the ultimate reality. When one realizes his true nature, he attains spiritual fulfillment in this life itself. Then, upon death, he does not go to any heavenly abode but simply merges into the supreme reality.

“Everything flows out and in; everything has its tides; all things rise and fall; the pendulum-swing manifests in everything; the measure of the swing to the right, is the measure of the swing to the left; rhythm compensates.”– The Kybalion


SWAYYA
ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਿਯੋ ॥ 
ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤਿ ਏਕ ਨ ਮਾਨਿਯੋ ॥
ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਿਯੋ ॥ 
ਸ੍ਰੀ ਅਸਿਪਾਨਿ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਿਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਿਯੋ ॥੮੬੩॥


पांइ गहे जब ते तुमरे तब ते कोऊ आंख तरे नही आनियो ॥ 
राम रहीम पुरान कुरान अनेक कहैं मति एक न मानियो ॥
सिम्रिति सासत्र बेद सभै बहु भेद कहै हम एक न जानियो ॥ 
स्री असिपानि क्रिपा तुमरी करि मै न कहियो सभ तोहि बखानियो ॥८६३॥

O God ! since I have held your feet, on one else comes under my sight
Ram, Rahim Puran, Quran they say are different, my heart doesn't agree
Simritis, Shastras Vedas give many differences, which I don't acknowledge
O sword-wielder God! it is not my effort with which I say this, it is with your grace 
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SHIVPREET SINGH

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