On the arrival of Swami Vivekananda at Pamban, he was met by His Highness the Raja of Ramnad, who accorded him a hearty welcome. Preparations had been made at the landing wharf for a formal reception; and here, under a pandal which had been decorated with great taste, the following address on behalf of the Pamban people was read:
MAY IT PLEASE YOUR HOLINESS,
We greatly rejoice to welcome Your Holiness with hearts full of deepest gratitude and highest veneration — gratitude for having so readily and graciously consented to pay us a flying visit in spite of the numerous calls on you, and veneration for the many noble and excellent qualities that you possess and for the great work you have so nobly undertaken to do, and which you have been discharging with conspicuous ability, utmost zeal, and earnestness.
We truly rejoice to see that the efforts of Your Holiness in sowing the seeds of Hindu philosophy in the cultured minds of the great Western nations are being crowned with so much success that we already see all around the bright and cheerful aspect of the bearing of excellent fruits in great abundance, and most humbly pray that Your Holiness will, during your sojourn in Âryâvarta, be graciously pleased to exert yourself even a little more than you did in the West to awaken the minds of your brethren in this our motherland from their dreary lifelong slumber and make them recall to their minds the long-forgotten gospel of truth.
Our hearts are so full of the sincerest affection, greatest reverence, and highest admiration for Your Holiness — our great spiritual leader, that we verily find it impossible to adequately express our feelings, and, therefore, beg to conclude with an earnest and united prayer to the merciful Providence to bless Your Holiness with a long life of usefulness and to grant you everything that may tend to bring about the long-lost feelings of universal brotherhood.
The Raja added to this a brief personal welcome, which was remarkable for its depth of feeling, and then the Swami replied to the following effect:
Our sacred motherland is a land of religion and philosophy — the birthplace of spiritual giants — the land of renunciation, where and where alone, from the most ancient to the most modern times, there has been the highest ideal of life open to man.
I have been in the countries of the West — have travelled through many lands of many races; and each race and each nation appears to me to have a particular ideal — a prominent ideal running through its whole life; and this ideal is the backbone of the national life. Not politics nor military power, not commercial supremacy nor mechanical genius furnishes India with that backbone, but religion; and religion alone is all that we have and mean to have. Spirituality has been always in India.
Great indeed are the manifestations of muscular power, and marvellous the manifestations of intellect expressing themselves through machines by the appliances of science; yet none of these is more potent than the influence which spirit exerts upon the world.
The history of our race shows that India has always been most active. Today we are taught by men who ought to know better that the Hindu is mild and passive; and this has become a sort of proverb with the people of other lands. I discard the idea that India was ever passive. Nowhere has activity been more pronounced than in this blessed land of ours, and the great proof of this activity is that our most ancient and magnanimous race still lives, and at every decade in its glorious career seems to take on fresh youth — undying and imperishable. This activity manifests here in religion. But it is a peculiar fact in human nature that it judges others according to its own standard of activity. Take, for instance, a shoemaker. He understands only shoemaking and thinks there is nothing in this life except the manufacturing of shoes. A bricklayer understands nothing but bricklaying and proves this alone in his life from day to day. And there is another reason which explains this. When the vibrations of light are very intense, we do not see them, because we are so constituted that we cannot go beyond our own plane of vision. But the Yogi with his spiritual introspection is able to see through the materialistic veil of the vulgar crowds.
The eyes of the whole world are now turned towards this land of India for spiritual food; and India has to provide it for all the races. Here alone is the best ideal for mankind; and Western scholars are now striving to understand this ideal which is enshrined in our Sanskrit literature and philosophy, and which has been the characteristic of India all through the ages.
Since the dawn of history, no missionary went out of India to propagate the Hindu doctrines and dogmas; but now a wonderful change is coming over us. Shri Bhagavân Krishna says, "Whenever virtue subsides and immorality prevails, then I come again and again to help the world." Religious researches disclose to us the fact that there is not a country possessing a good ethical code but has borrowed something of it from us, and there is not one religion possessing good ideas of the immortality of the soul but has derived it directly or indirectly from us.
There never was a time in the world's history when there was so much robbery, and high-handedness, and tyranny of the strong over the weak, as at this latter end of the nineteenth century. Everybody should know that there is no salvation except through the conquering of desires, and that no man is free who is subject to the bondage of matter. This great truth all nations are slowly coming to understand and appreciate. As soon as the disciple is in a position to grasp this truth, the words of the Guru come to his help. The Lord sends help to His own children in His infinite mercy which never ceaseth and is ever flowing in all creeds. Our Lord is the Lord of all religions. This idea belongs to India alone; and I challenge any one of you to find it in any other scripture of the world.
We Hindus have now been placed, under God's providence, in a very critical and responsible position. The nations of the West are coming to us for spiritual help. A great moral obligation rests on the sons of India to fully equip themselves for the work of enlightening the world on the problems of human existence. One thing we may note, that whereas you will find that good and great men of other countries take pride in tracing back their descent to some robber-baron who lived in a mountain fortress and emerged from time to time to plunder passing wayfarers, we Hindus, on the other hand, take pride in being the descendants of Rishis and sages who lived on roots and fruits in mountains and caves, meditating on the Supreme. We may be degraded and degenerated now; but however degraded and degenerated we may be, we can become great if only we begin to work in right earnest on behalf of our religion.
Accept my hearty thanks for the kind and cordial reception you have given me. It is impossible for me to express my gratitude to H. H. the Raja of Ramnad for his love towards me. If any good work has been done by me and through me, India owes much to this good man, for it was he who conceived the idea of my going to Chicago, and it was he who put that idea into my head and persistently urged me on to accomplish it. Standing beside me, he with all his old enthusiasm is still expecting me to do more and more work. I wish there were half a dozen more such Rajas to take interest in our dear motherland and work for her amelioration in the spiritual line.