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Vishvaguru Swami Vivekanandaji's Paper on Disagreement addressed at Chicago, World's Parliament of Religions on 15th of September, 1893

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 which 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?"
"I am from the sea."
"The sea! How big is that? Is it as big as my well?"
And he took a leap from one side of the well to the other.
"My friend," said the frog of the sea, "how do you compare the sea with your little well?"
Then the frog took another leap and asked, "Is your sea so big?"
"What nonsense you speak, to compare the sea with your well!"
"Well, then," said the frog of the well, "nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out."
That has been the difficulty all the while.
I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well.The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours; and hope that, in the future, the Lord will help you to accomplish your purpose.
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vivekanandaji
Works of Vivekanandaji

Karma Yoga
Chapters: 8


Raja Yoga
Chapters: 8


Yoga Aphorisms of Patanjali
Chapters: 4

Exercises & Problems

Reading-Based Questions
Topic: Understanding Toleration in India


Real-World Case Studies
Topic: Applications of Toleration


Human Right To Religion
Topic: Explorations in Toleration


Israeli History
Topic: Jewish Civilisation


Irani History
Topic: Zoroastrian Civilisation


Current Affairs
Topic: Toleration in 2026

Frequently Asked Questions
Why thank you in the names which have been called?

Setu: It is customary to introduce oneself by the school (source or founding teachers) of knowledge belonging to, by the deity of faith and by the people representing to. Most ancient order of monks referred to Vishvaguru Ramakrishna Paramhansa, the mentor of Vivekanandaji, and persons with the same state of mind or order. Mother of religions is synonymous to Goddess Kaali.


What is meant by accepting all religions as true?

Setu: A religion accepted as true means its principles are taken correct for granted in all its forms, systems of believe and activities in practice.


Does accepting any religion as true forbid enquiry?

Setu: No, never. Accepting any religion as true, by contrast, lays the foundation for enquiry. Any falsicity cannot be enquired just because it actually does not exist. For example, no matter whether a person tells a false information to an inspector but the inspector is supposed to accept it as true only to latter find it correct or incorrect through enquiry.


What happens to a true religion if something incorrect is found in enquiry?

Setu: Perhaps, you hope religion turn false. No, this contradicts the principle of acceptance. You cannot just kill or force people to convert. You have to tolerate to work the best way of implementation for correction. Religious reformers help to think and bring incorrect to light to unanimously remove it.


What is the difference between toleration and universal toleration?

Setu: Toleration is the ability to accept disagreement but universal toleration converts disagreement to agreement. Universal toleration focuses on change in alignment to the principles of religion whereas toleration demands change aligned with something else which is the only correct. Toleration do not accept different principles though it refuse opposition but universal toleration welcomes all schools of thoughts and accepts them all.


What is the conclusion of this paper?

Setu: Universal toleration is the conclusion of this paper.