Swami Vivekananda - Complete Works of Swami Vivekananda

( Brooklyn Standard Union , February 4, 1895)

Swami Vivekananda, being presented by Dr. Janes, the president of the Ethical Association, under whose auspices these lectures are given, said in part: “The Hindoo occupies a unique position towards Buddhism. Like Christ, who antagonized the Jews, Buddha antagonized the prevailing religion of India; but while Christ was rejected by his countrymen, Buddha was accepted as God Incarnate. He denounced the priestcraft at the very doors of their temples, yet to-day he is worshipped by them.

“Not, however, the creed which bears his name. What Buddha taught, the Hindoo believes, but what the Buddhists teach, we do not accept. For the teachings of the Great Master, spread out broadcast over the land, came back in tradition, colored by the channels through which they passed.

“In order to understand Buddhism fully we must go-back to the mother religion from which it came. The books of Veda have two parts; the first, Cura makanda [Karma Kanda], contains the sacrificial portion, while the second part, the Vedanta, denounces sacrifices, teaching charity and love, but not death. Each sect took up what portion it liked. The charvaka, or materialist, basing his doctrine on the first part, believed that all was matter and that there is neither a heaven nor a hell, neither a soul nor a God. The second sect, the Gains [Jains], were very moral atheists, who, while rejecting the idea of a God, believed that there is a soul, striving for more perfect development. These two sects were called the heretics. A third sect was called orthodox, because it accepted the Vedas, although it denied the existence of a personal God, believing that everything sprang from the atom or nature.

“Thus the intellectual world was divided before Buddha came. But for a correct understanding of his religion, it is also necessary to speak of the caste then existing. The Vedas teach that he who knows God is a Brahma [Brâhmin]; he who protects his fellows is a Chocta [Kshatriya], while he who gains his livelihood in trade is a Visha [Vaishya]. These different social diversions [divisions] developed or degenerated into iron-bound casts [castes], and an organized and crystallized priestcraft stood upon the neck of the nation. At this time Buddha was born, and his religion is therefore the culmination of an attempt at a religious and a social reformation.

“The air was full of the din of discussion; 20,000 blind priests were trying to lead 20,000,000 [?] blind men, fighting amongst themselves. What was more needed at that time than for a Buddha to preach? ‘Stop quarreling, throw your books aside, be perfect!’ Buddha never fought true castes, for they are nothing but the congregation of those of a particular natural tendency, and they are always valuable. But Buddha fought the degenerated castes with their hereditary privileges, and spoke to the Brahmins: ‘True Brahmins are not greedy, nor criminal nor angry — are you such? If not, do not mimic the genuine, real men. Caste is a state, not an iron-bound class, and every one who knows and loves God is a true Brahmin.’ And with regard to the sacrifices, he said: ‘Where do the Vedas say that sacrifices make us pure? They may please, perhaps, the angels, but they make us no better. Hence, let off these mummeries — love God and strive to be perfect.’

“In later years these doctrines of Buddha were forgotten. Going to lands yet unprepared for the reception of these noble truths, they came back tainted with the foibles of these nations. Thus the Nihilists arose — a sect whose doctrine it was that the whole universe, God and soul, had no basis, but that everything is continually changing. They believed in nothing but the enjoyment of the moment, which eventually resulted in the most revolting orgies. That, however, is not the doctrine of Buddha, but a horrible degeneration of it, and honor to the Hindoo nation, who stood up and drove it out.

“Every one of Buddha’s teachings is founded in the Vedantas. He was one of those monks who wanted to bring out the truths, hidden in those books and in the forest monasteries. I do not believe that the world is ready for them even now; it still wants those lower religions, which teach of a personal God. Because of this, the original Buddhism could not hold the popular mind, until it took up the modifications, which were reflected back from Thibet and the Tartars. Original Buddhism was not at all nihilistic. It was but an attempt to combat cast and priestcraft; it was the first in the world to stand as champion of the dumb animals, the first to break down the caste, standing between man and man.”

Swami Vivekananda concluded his lecture with the presentation of a few pictures from the life of Buddha, the “great one, who never thought a thought and never performed a deed except for the good of others; who had the greatest intellect and heart, taking in all mankind and all the animals, all embracing, ready to give up his life for the highest angels as well as for the lowest worm.” He first showed how Buddha, for the purpose of saving a herd of sheep, intended for a king’s sacrifice, had thrown himself upon the altar, and thus accomplished his purpose. He next pictured how the great prophet had parted from his wife and baby at the cry of suffering mankind, and how, lastly, after his teachings had been universally accepted in India, he accepted the invitation of a despised Pariah, who dined him on swine’s flesh, from the effects of which he died.

( Brooklyn Standard Union , February 27, 1895)

Swami Vivekananda, the Hindoo monk, delivered a lecture Monday night under the auspices of the Brooklyn Ethical Association before a fairly large audience at the hall of the Long Island Historical Society, corner Pierrepont and Clinton streets. His subject was “India’s Gift to the World”.

He spoke of the wondrous beauties of his native land, “where stood the earliest cradle of ethics, arts, sciences, and literature, and the integrity of whose sons and the virtue of whose daughters have been sung by all travelers.” Then the lecturer showed in rapid details, what India has given to the world.

“In religion,” he said, “she has exerted a great influence on Christianity, as the very teachings of Christ would [could] be traced back to those of Buddha.” He showed by quotations from the works of European and American scientists the many points of similarity between Buddha and Christ. The latter’s birth, his seclusion from the world, the number of his apostles, and the very ethics of his teachings are the same as those of Buddha, living many hundred years before him.

“Is it mere chance,” the lecturer asked, “or was Buddha’s religion but the foreshadowing of that of Christ? The majority of your thinkers seem to be satisfied in the latter explanation, but there are some bold enough to say that Christianity is the direct offspring of Buddhism just as the earliest heresy in the Christian religion — the Monecian [Manichaean] heresy — is now universally regarded as the teaching of a sect of Buddhists. But there is more evidence that Christianity is founded in Buddhism. We find it in recently discovered inscriptions from the reign of Emperor Oshoka [Asoka] of India, about 300 B.C., who made treaties with all the Grecian kings, and whose missionaries discriminated [disseminated ?] in those very parts, where, centuries after, Christianity flourished, the principles of the Buddhistic religion. Thus it is explained, why you have our doctrine of trinity, of incarnation of God, and of our ethics, and why the service in our temples is so much alike to that in your present Catholic churches, from the mass to the chant and benediction. Buddhism had all these long before you. Now use your own judgment on these premise — we Hindoos stand ready to be convinced that yours is the earlier religion, although we had ours some three hundred years before yours was even thought of.