237. AEC 101/Alte- Vivekananda: The Great Journey to the West (3)

1. Romain Rolland

Romain Rolland (1866–1944) was a French writer, essayist, and Nobel laureate in literature. Known for his multifaceted literary contributions, Rolland's work spanned novels, essays, plays, and biographies. His most notable work, the monumental novel "Jean-Christophe," earned him the Nobel Prize in Literature in 1915.

Rolland was not only a prolific writer but also a prominent intellectual figure with a deep commitment to pacifism and humanism. He actively engaged in social and political issues, advocating for peace during World War I and later promoting dialogue between different nations.

His influential essay "Above the Battle" (1915) called for an end to the war and emphasized the importance of intellectual and artistic collaboration across national borders. Rolland's commitment to peace and his outspoken views led to controversy, but his unwavering stance on moral principles left a lasting impact on the intellectual and cultural landscape of his time.

Apart from his literary and peace efforts, Rolland maintained a strong interest in Indian philosophy, particularly the teachings of Mahatma Gandhi. He corresponded with Gandhi and wrote extensively on the philosophy of nonviolence, contributing to the global understanding of Gandhian principles.

In summary, Romain Rolland was a versatile and influential figure in 20th-century literature, combining his literary talent with a deep commitment to pacifism, humanism, and international understanding. His dedication to moral principles and engagement with social issues set him apart as a prominent intellectual of his era.

2. Romain Rolland on Vivekananda

A:- Romain Rolland, renowned French philosopher and Nobel prize winner, had authored a biography of Vivekananda. He had boundless admiration for Swamiji.

Romain Rolland also once said that his greatest regret in life was not to have met Vivekananda and learnt at his feet.

Vivekananda was a revolutionary monk, revolutionary in the sense that he possessed great courage and conviction to defend Hinduism abroad on the one hand, and severely jolt Hindus out of their slumber through his harsh admonition, on the other. He was relentless in his efforts to carry the message of Vedanta to every nook and corner of the world, but he was also ruthless in exposing the fallacies and superstitions that were eating into the vitals of Hinduism domestically.

His visit to the United States to take part in the World’s Parliament of Religions (WPR) at Chicago in August 1893 was a turning point in the history of Hinduism. That was not an easy time. India was under British rule, as a slave country. Hinduism was a much-denounced religion in the West, thanks to the overzealous missionaries who wanted to make some extra money by portraying India in a negative light. Moreover, this young man of just 30 was a completely unknown entity both in India as well as abroad.

But once Vivekananda set foot on American soil, he was unstoppable. He faced great difficulty, especially with the lack of money and lack of acquaintances in a faraway foreign land. But fearlessness was his character, and knowledge and oratory his weapons. He displayed exceptional knowledge and oozed self-confidence. That is why when he wanted an introduction from Professor John Henry Right of Boston University for participation in the WPR, the learned professor responded by saying, “To ask you, Swami, for your credentials is like asking the sun to state its right to shine.”

We must also recall that Vivekananda was the first Indian to be invited to chair the Department of Oriental Philosophy at Harvard University, though he politely declined.

The WPR was a first-of-its-kind interfaith event in those times. The host committee was chaired by a clergyman, John Barrows. Around 190 papers were presented at the event, majority of them by Christian scholars. Vivekananda spoke thrice in that 10-day conference. It is well-known that he became the centre of attraction because of his unique thoughts and unparalleled oratory. His very first words, “Dear Brothers and Sisters of America”, attracted a thunderous applause for a good couple of minutes. He left an indelible impression on the audience through his authentic portrayal of Hinduism and Vedanta.

It is important to consider the background of the Chicago event. Promoted by a predominantly Christian group, the event received both curiosity and condemnation before it actually kicked off. The Archbishop of Canterbury had sent a letter of disapproval from London saying, “the Christian religion is the one religion. I do not understand how that religion can be regarded as a member of a Parliament of Religions without assuming the equality of the other intended members and the parity of their position and claims.”

Vivekananda propagated the idea of a ‘universal religion’ and equated it with Vedanta. The organisers, including Barrows, were undoubtedly impressed by his vision and oration, but at the same time they saw in his philosophy a threat to Christianity. His inclusivism was acceptable to them to the extent that it didn’t challenge the primacy of Christianity.

However, the WPR had provided an excellent opportunity for a new star to rise on the spiritual horizon of the world. Many prominent papers of the time had carried articles eulogising the ideas and ideals presented by Vivekananda in the form of Vedanta or universal religion. “We are carrying coal to Newcastle”, wrote a paper suggesting that it was an insult to send Christian missionaries to a land from where Vivekananda came.

During his four-year sojourn in the West, Vivekananda had propagated the glorious Indian idea of universality of spiritual thought. He believed that like all other things, spirituality and religion too had to pass the test of scientific exploration. Mere belief, according to him, was not enough. Religions had to stand the test of scrutiny and investigation of science. “If a religion is destroyed by such investigations, it was then all the time useless, unworthy superstition; and the sooner it goes, the better”. When someone asked him about Vedanta, he responded in the affirmative about the scientific basis of his religion.

In the ninth chapter of Bhagavad Gita, Krishna tells Arjuna that he was imparting him ‘Jnanam Vignana Sahitam’, meaning spiritual knowledge that is in consonance with scientific knowledge.

Universal religion or Vedanta is not a negation of the existence of multiple religions. It is based on the statement by Gitacharya in the fourth chapter of the Gita, ye yatha mam prapadyante, tams tathaiva bhajamy aham, meaning whoever worships me in whatever form, I am That. Vivekananda used to quote this verse from the Gita to state that Vedanta is not an exclusivist or superior religion but one that every human being should attain in the evolutionary process of spiritual thought.

Through Vedanta, Vivekananda tried to dispel the notion in the West about Hinduism being a religion of many gods. Since the Semitic world believed in the monotheistic conception of God, Hinduism to them was polytheism. Vivekananda would contest this understanding to explain that the Vedantic philosophy in Hinduism proposed omnipresence of God and, hence, if one were to explain Hinduism in those terms, it ought to be categorised as omnitheism, not polytheism.

Despite his eager support and propagation of Vedanta and universal religion in the West, Vivekananda had some harsh words for his countrymen. A modernist at the core, he was aghast at the depravity, poverty and superstition at the time in his motherland. He had openly revolted against these aspects and condemned the practitioners of those false faiths in the harshest of terms.

On his way to America, Vivekananda had the opportunity to visit Japan. He spent considerable time visiting several cities like Tokyo and Osaka. His letters to his fellow countrymen from Japan are instructive of his modernist outlook on the one hand, and his abhorrence for backward-looking ideas of the Hindu religion on the other.

“Come, see these people, and then go and hide your faces in shame”, wrote Vivekananda in a letter to India on 10 July 1893, from Japan.

A race of dotards, you lose your caste if you come out! Sitting down these hundreds of years with an ever-increasing load of crystallized superstition on your heads, for hundreds of years spending all your energy upon discussing the touchableness or untouchableness of this food or that, with all humanity crushed out of you by the continuous social tyranny of ages – what are you? And what are you doing now? … promenading the sea-shores with books in your hands – repeating undigested stray bits of European brainwork, and the whole soul bent upon getting thirty-rupee clerkship, or at best becoming a lawyer – the height of young India’s ambition – and every student with a whole brood of hungry children cackling at his heels and asking for bread! Is there not water enough in the sea to drown your books, gowns, university diplomas and all?

These words might sound harsh, but behind them laid a naked truth – of a great nation with universal hoary ideas being reduced to a despondent mass of hungry, uneducated and superstitious people.

In Rolland’s words, Vivekananda, through his life and teachings, had wanted to awaken this mass of people, who were the inheritors of the world’s greatest philosophical truths and wisdom.

3. Vivekananda in "Vivekananda: The Great Journey to the West"

A:- The essay "Vivekananda: The Great Journey to the West" by Romain Rolland presents a true picture of Vivekananda, a great seer of India. The essay shows that there was a certain charisma in Vivekananda's very personality which attracted others to him. When he reached America, he drew the attention of all the people, whether they liked him or not. In the Parliament of Religions, too, he became the centre of attraction even before he had spoken a word. His fascinating face, his noble figure and his gorgeous robes drew everyone's attention. Apart from his appearance, what attracted people most was Vivekananda's iron determination. At every stage of his journey he faced numerous' difficulties. He had no invitation to attend and speak at the Parliament of Religions. He did not have any money. Nor did he know about the exact venue and date of the Parliament. Moreover, he did not have any letter of recommendation from any religious society or sect. But he remained firm in his purpose. He sincerely believed that God helps those who help. themselves. God and fate did indeed help him at every stage of his journey. The money for the passage as well as a gorgeous flowing robe was provided to him by the Maharaja of Khetri. This enabled him to travel to America. Again, when Vivekananda reached Chicago in July and found that the Parliament of Religions was to be held in September, he decided to visit Boston. On his way, he came across an American lady, who took him to her house and introduced him to Professor J W. Wright of Harvard University. Professor Wright was equally impressed by Vivekananda's personality and genius. So he took it upon himself to ensure that Vivekananda did take part in the Parliament of Religions. Though the date for registration had expired, Professor Wright used his influence to get Vivekananda registered as a delegate. Again, he bought for him the ticket from Boston to Chicago and gave him the address of the reception committee of the Parliament of Religions.

 And once again, when Vivekananda lost the address of the committee, a man saw him sitting in the street. He came to him and asked him whether he was a delegate for the Parliament of Religions. When Vivekananda told him that he was one such, this man took him to the committee. In this way one after the other, all the hurdles in his way were removed.

Vivekananda was a man of strong conviction. He sincerely believed what he said. This was why his emotional speech fired the souls of his listeners. When he addressed the audience as "My brothers and sisters of America," his opening words were not different from other speakers' but they also came from the core of his heart. This is all the people present there gave him a big applause.

His speech too came from the core of his heart. He told the audience that Hinduism was the mother of all religions. While other speakers spoke of their different Gods, Vivekananda spoke of the one of the Supreme Universal Being Instead of finding fault with any other religion quoted the Hindu scriptures to emphasize that though people were struggling through different paths, all the paths led to the same destination: God. No wonder, when speech was finished, all the people there gave him a standing ovation"