short essay of 50 words giving the gist of swami vivekanda's speeches at the world Parliament of religions.
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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.
Why We Disagree
I will tell you a little story. You have heard the eloquent speaker who has just finished say, “Let us cease from abusing each other,” and he was very sorry that there should be always so much variance.
But I think I should tell you a story that would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not but, for our story’s sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well.
“Where are you from?”
cannot bean a materialistic monism; but neither of these is necessary here.
e cannot deny that bodies acquire certain tendencies from heredity, but thculiar to a soul caused by his past actions. And a soul with a certain tepetitions. So repetitions are necessary to explain the natural habits of a new bon, and within its depths are stored up all our experiences. Try and stris is direct and demonstrative evidence. Verification is the perfect proof of a th then the Hindu believes that he is a spirit. Him the sword cannot pierce – him the fire cannot burn – him the water cannot melt – him the air cannot dry. Thh means only a change of center from one body to another. The present is on evolving up or reverting back from birth to birth and death to death. But hext, rolling to and from at the mercy of good and bad actions – a powerless, heuse and effect – a little moth placed under the wheel of causation, which rolls on crushing everything in its way and waits not for the widow’s tears or there no hope? Is there no escape? – was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hofore the world and in trumpet voice proclaimed the glad tidings: “Hear, ye che the Children of God, the sharers of immortal bliss, holy and perfect beings. e man nature. Come up, O lions, and shake off the delusion that you are sh
The is everywhere, the pure and formless One, the Almighty and the All-me.” Thus sang the Rishis of the Veda. And how to worship Him? Through love. “He is to be worshiped as the one beloved, dearer than everything in this and the next life.”
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