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Barath rama rajays. Thank you for make this blog. I am very proud of your work because we need to give knowledge about Hindu to our new generation. Swami Vivekananda showed great qualities in his childhood. A prodigy who would later familiarize the world with Indian culture. The stories of the childhood of Swami Vivekananda show that he was a gifted and talented person. These stories show courage and conviction of Swami Vivekananda.
Volume 4, Translation: Prose
In the Paris Exhibition, the Congress of the History of Religions recentlysat for several days together. At the Congress, there was no room allowedfor the discussions on the doctrines and spiritual views of any religion;its purpose was only to inquire into the historic evolution of the differentforms of established faiths, and along with it other accompanying facts thatare incidental to it. Accordingly, the representation of the variousmissionary sects of different religions and their beliefs was entirely leftout of account in this Congress. The Chicago Parliament of Religions was agrand affair, and the representatives of many religious sects from all partsof the world were present at it. This Congress, on the other hand, wasattended only by such scholars as devote themselves to the study of theorigin and the history of different religions. At the Chicago Parliament theinfluence of the Roman Catholics was great, and they organised it with greathopes for their sect. The Roman Catholics expected to establish theirsuperiority over the Protestants without much opposition; by proclaimingtheir glory and strength and laying the bright side of their faith beforethe assembled Christians, Hindus, Buddhists, Mussulmans, and otherrepresentatives of the world-religions and publicly exposing their weakness,they hoped to make firm their own position. But the result provingotherwise, the Christian world has been deplorably hopeless of thereconciliation of the different religious systems; so the Roman Catholicsare now particularly opposed to the repetition of any such gathering. Franceis a Roman Catholic country; hence in spite of the earnest wish of theauthorities, no religious congress was convened on account of the vehementopposition on the part of the Roman Catholic world.
The Congress of the History of Religions at Paris was like the Congress ofOrientalists which is convened from time to time and at which Europeanscholars, versed in Sanskrit, Pali, Arabic, and other Oriental languages,meet; only the antiquarianism of Christianity was added to this ParisCongress.
From Asia only three Japanese Pandits were present at the Congress. FromIndia there was the Swami Vivekananda.
The conviction of many of the Sanskrit scholars of the West is that theVedic religion is the outcome of the worship of the fire, the sun, and otherawe-inspiring objects of natural phenomena.
Swami Vivekananda was invited by the Paris Congress to contradict thisconviction, and he promised to read a paper on the subject. But he could notkeep his promise on account of ill health, and with difficulty was only ableto be personally present at the Congress, where he was most warmly receivedby all the Western Sanskrit scholars, whose admiration for the Swami was allthe greater as they had already gone through many of his lectures on theVedanta.
At the Congress, Mr. Gustav Oppert, a German Pandit, read a paper on theorigin of the Shâlagrâma-Shilâ. He traced the origin of the Shalagramaworship to that of the emblem of the female generative principle. Accordingto him, the Shiva-Linga is the phallic emblem of the male and the Shalagramaof the female generative principle. And thus he wanted to establish that theworship of the Shiva-Linga and that of the Shalagrama — both are but thecomponent parts of the worship of Linga and Yoni! The Swami repudiated theabove two views and said that though he had heard of such ridiculousexplanations about the Shiva-Linga, the other theory of the Shalagrama-Shilawas quite new and strange, and seemed groundless to him.
The Swami said that the worship of the Shiva-Linga originated from thefamous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha,the sacrificial post. In that hymn a description is found of thebeginningless and endless Stambha or Skambha, and it is shown that the saidSkambha is put in place of the eternal Brahman. As afterwards the Yajna(sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the oxthat used to carry on its back the wood for the Vedic sacrifice gave placeto the conceptions of the brightness of Shiva's body, his tawny matted-hair,his blue throat, and the riding on the bull of the Shiva, and so on — justso, the Yupa-Skambha gave place in time to the Shiva-Linga, and was deifiedto the high Devahood of Shri Shankara. In the Atharva-Veda Samhita, thesacrificial cakes are also extolled along with the attributes of theBrahman.
In the Linga Purâna, the same hymn is expanded in the shape of stories,meant to establish the glory of the great Stambha and the superiority ofMahâdeva.
Again, there is another fact to be considered. The Buddhists used to erectmemorial topes consecrated to the memory of Buddha; and the very poor, whowere unable to build big monuments, used to express their devotion to him bydedicating miniature substitutes for them. Similar instances are still seenin the case of Hindu temples in Varanasi and other sacred places of Indiawhere those, who cannot afford to build temples, dedicate very smalltemple-like constructions instead. So it might be quite probable that duringthe period of Buddhistic ascendancy, the rich Hindus, in imitation of theBuddhists, used to erect something as a memorial resembling their Skambha,and the poor in a similar manner copied them on a reduced scale, andafterwards the miniature memorials of the poor Hindus became a new additionto the Skambha.
One of the names of the Buddhist Stupas (memorial topes) is Dhâtu-garbha,that is, 'metal-wombed'. Within the Dhatu-garbha, in small cases made ofstone, shaped like the present Shalagrama, used to be preserved the ashes,bones, and other remains of the distinguished Buddhist Bhikshus, along withgold, silver, and other metals. The Shalagrama-Shilas are natural stonesresembling in form these artificially-cut stone-cases of the BuddhistDhatu-garbha, and thus being first worshipped by the Buddhists, graduallygot into Vaishnavism, like many other forms of Buddhistic worship that foundtheir way into Hinduism. On the banks of the Narmadâ and in Nepal, theBuddhistic influence lasted longer than in other parts of India; and theremarkable coincidence that the Narmadeshvara Shiva-Linga, found on thebanks of the Narmadâ and hence so called, and the Shalagrama-Shilas of Nepalare given preference to by the Hindus to those found elsewhere in India is afact that ought to be considered with respect to this point of contention.
The explanation of the Shalagrama-Shila as a phallic emblem was an imaginaryinvention and, from the very beginning, beside the mark. The explanation ofthe Shiva-Linga as a phallic emblem was brought forward by the mostthoughtless, and was forthcoming in India in her most degraded times, thoseof the downfall of Buddhism. The filthiest Tântrika literature of Buddhismof those times is yet largely found and practiced in Nepal and Tibet.
Kambi Malayalam Pdf
The Swami gave another lecture in which he dwelt on the historic evolutionof the religious ideas in India, and said that the Vedas are the commonsource of Hinduism in all its varied stages, as also of Buddhism and everyother religious belief in India. The seeds of the multifarious growth ofIndian thought on religion lie buried in the Vedas. Buddhism and the rest ofIndia's religious thought are the outcome of the unfolding and expansion ofthose seeds, and modern Hinduism also is only their developed and maturedform. With the expansion or the contraction of society, those seeds lie moreor less expanded at one place or more or less contracted at another.
He said a few words about the priority of Shri Krishna to Buddha. He alsotold the Western scholars that as the histories of the royal dynastiesdescribed in the Vishnu Purâna were by degrees being admitted as proofsthrowing light on the ways of research of the antiquarian, so, he said, thetraditions of India were all true, and desired that Western Sanskritscholars, instead of writing fanciful articles, should try to discover theirhidden truths.
Professor Max Müller says in one of his books that, whatever similaritiesthere may be, unless it be demonstrated that some one Greek knew Sanskrit,it cannot be concluded that ancient India helped ancient Greece in any way.But it is curious to observe that some Western savants, finding severalterms of Indian astronomy similar to those of Greek astronomy, and coming toknow that the Greeks founded a small kingdom on the borders of India, canclearly read the help of Greece on everything Indian, on Indian literature,Indian astronomy, Indian arithmetic. Not only so; one has been bold enoughto go so far as to declare that all Indian sciences as a rule are but echoesof the Greek!
On a single Sanskrit Shloka —
— 'The Yavanas are Mlechchhas, in them this science is established, (therefore)even they deserve worship like Rishis, . . .' — how much the Westerners haveindulged their unrestrained imagination! But it remains to be shown how theabove Shloka goes to prove that the Aryas were taught by the Mlechchhas. Themeaning may be that the learning of the Mlechchha disciples of the Aryanteachers is praised here, only to encourage the Mlechchhas in their pursuitof the Aryan science.
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Secondly, when the germ of every Aryan science is found in the Vedas andevery step of any of those sciences can be traced with exactness from theVedic to the present day, what is the necessity for forcing the far-fetchedsuggestion of the Greek influence on them? 'What is the use of going to thehills in search of honey if it is available at home?' as a Sanskrit proverbsays.
Again, every Greek-like word of Aryan astronomy can be easily derived fromSanskrit roots. The Swami could not understand what right the Westernscholars had to trace those words to a Greek source, thus ignoring theirdirect etymology.
In the same manner, if on finding mention of the word Yavanikâ (curtain) inthe dramas of Kâlidâsa and other Indian poets, the Yâvanika (Ionian orGreek) influence on the whole of the dramatic literature of the time isascertained, then one should first stop to compare whether the Aryan dramasare at all like the Greek. Those who have studied the mode of action andstyle of the dramas of both the languages must have to admit that any suchlikeness, if found, is only a fancy of the obstinate dreamer, and has neverany real existence as a matter of fact. Where is that Greek chorus? TheGreek Yavanika is on one side of the stage, the Aryan diametrically on theother. The characteristic manner of expression of the Greek drama is onething, that of the Aryan quite another. There is not the least likenessbetween the Aryan and the Greek dramas: rather the dramas of Shakespeareresemble to a great extent the dramas of India. So the conclusion may alsobe drawn that Shakespeare is indebted to Kalidasa and other ancient Indiandramatists for all his writings, and that the whole Western literature isonly an imitation of the Indian.
Lastly, turning Professor Max Müller's own premisses against him, it may besaid as well that until it is demonstrated that some one Hindu knew Greeksome time one ought not to talk even of Greek influence.
Likewise, to see Greek influence in Indian sculpture is also entirelyunfounded.
The Swami also said that the worship of Shri Krishna is much older than thatof Buddha, and if the Gitâ be not of the same date as the Mahâbhârata, it issurely much earlier and by no means later. The style of language of the Gitais the same as that of the Mahabharata. Most of the adjectives used in theGita to explain matters spiritual are used in the Vana and other Parvans ofthe Mahabharata, respecting matters temporal. Such coincidence is impossiblewithout the most general and free use of those words at one and the sametime. Again, the line of thought in the Gita is the same as in theMahabharata; and when the Gita notices the doctrines of all the religioussects of the time, why does it not ever mention the name of Buddhism?
In spite of the most cautious efforts of the writers subsequent to Buddha,reference to Buddhism is not withheld and appears somewhere or other, insome shape or other, in histories, stories, essays, and every book of thepost-Buddhistic literature. In covert or overt ways, some allusion is sureto be met with in reference to Buddha and Buddhism. Can anyone show any suchreference in the Gita? Again, the Gita is an attempt at the reconciliationof all religious creeds, none of which is slighted in it. Why, it remains tobe answered, is Buddhism alone denied the tender touch of the Gita-writer?
The Gita wilfully scorns none. Fear? — Of that there is a conspicuousabsence in it. The Lord Himself, being the interpreter and the establisherof the Vedas, never hesitates to even censure Vedic rash presumptuousness ifrequired. Why then should He fear Buddhism?
As Western scholars devote their whole life to one Greek work, let themlikewise devote their whole life to one Sanskrit work, and much light willflow to the world thereby. The Mahabharata especially is the most invaluablework in Indian history; and it is not too much to say that this book has notas yet been even properly read by the Westerners.
After the lecture, many present expressed their opinions for or against thesubject, and declared that they agreed with most of what the Swami had said,and assured the Swami that the old days of Sanskrit Antiquarianism were pastand gone. The views of modern Sanskrit scholars were largely the same asthose of the Swami's, they said. They believed also that there was much truehistory in the Puranas and the traditions of India
Lastly, the learned President, admitting all other points of the Swami'slecture, disagreed on one point only, namely, on the contemporaneousness ofthe Gita with the Mahabharata. But the only reason he adduced was that theWestern scholars were mostly of the opinion that the Gita was not a part ofthe Mahabharata.
The substance of the lecture will be printed in French in the General Reportof the Congress.
- Notes
- ↑ Translated from a Paris letter written to the Udbodhana.
Posted on | July 29, 2010 | 7 Comments
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