Complete Works of Swami Vivekananda
Volume 6
Epistles - Second Series-1
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Lectures and Discourses
Notes of Class Talks and Lectures
Writings: Prose and Poems - Original and Translated
Epistles - Second Series
Conversations and Dialogues ( From the Diary of a Disciple)
Epistles - Second Series
I Sir
II Sir
III Sir
I Sir
IV Sir
V M—
VI Sir
VII Sir
VIII Sir
IX Sir
X Sir
XI Sir
XII Sir
XIII Sir
XIV Sir
XV Sir
XVI Sir
XVII Sir
XVIII Sir
XIX Sir
XX Sir
XXI Sir
XXII Sir
XXIII Akhandananda
XXIV Sir
XXV Sir
XXVI Sir
XXVII Akhandananda
XXVIII Akhandananda
XXIX Sir
XXX Kali
XXXI Sir
XXXII Sir
XXXIII Sir
XXXIV Sharat
XXXV Govinda Sahay
XXXVI Govinda Sahay
XXXVII Govinda Sahay
XXXVIII Doctor
XXXIX Mother
XL Maharaja of Khetri
XLI Shashi
XLII Sir
XLIII Sisters
XLIV Sisters
XLV Brothers
XLVI Mother Sara
XLVII Brother disciples
XLVIII Mrs. Bull
IL Swami Ramakrisnananda
L Mrs. Bull
LI Dear and Beloved
LII Govinda Sahay
LIII Govinda Sahay
LIV Swami Ramakrishnanda
LV Akhandananda
LVI Dear and Beloved
LVII Mrs. Bull
LVIII Sarada
LIX Sanyal
LX Mrs. Bull
LXI Mrs. Bull
LXII Mrs. Bull
LXIII Shashi
LXIV Mrs. Bull
LXV Mrs. Bull
LXVI Mrs. Bull
LXVII Mrs. Bull
LXVIII Mrs. Bull
LXIX Shashi
LXX Alberta
LXXI Rakhal
LXXII Akhandananada
LXXIII Brother Disciples
LXXIV Rakhal
LXXV Shashi
LXXVI Rakhal
LXXVII Shashi
LXXVIII Rakhal
LXXIX Mrs. Bull
LXXX Mrs. Bull
LXXXI Mother
LXXXII Dear—
LXXXIII Rakhal
LXXXIV Mrs. Bull
LXXXV Akhandananda
LXXXVI Mrs. Bull
LXXXVII Alberta
LXXXVIII Mrs. Bull
LXXXIX Mrs. Bull
XC Sister
XCI Sarada
XCII Yogen
XCIII Mrs. Bull
XCIV Sarada
XCV Mrs. Bull
XCVI Mrs. Bull
XCVII Sarada
XCVIII Mrs. Bull
XCIX Mrs. Bull
C Shashi
CI Shashi
CII Frankincense
CIII Mrs. Bull
CIV Mrs. Bull
CV Sahji
CVI Shashi
CVII Mrs. Bull
CVIII Sister
CIX Joe Joe
CX Miss S. E. Waldo
CXI Mrs. Bull
CXII Mary
CXIII Mrs. Bull
CXIV Lalaji
CXV Dear—
CXVI Sisters
CXVII Alberta
CXVIII Mrs. Bull
CXIX Frankincense
CXX Alberta
CXXI Mary
CXXII Mrs. Bull
CXXIII Mary
CXXIV Sir
CXXV Shuddhananda
CXXVI Miss Noble
CXXVII Rakhal
CXXVIII Akhandananda
CXXIX Rakhal
CXXX Rakhal
CXXXI Akhandananda
CXXXII Akhandananda
CXXXIII Mrs. Bull
CXXXIV Mother
CXXXV Sarada
CXXXVI Akhandananda
CXXXVII Rakhal
CXXXVIII M—
CXXXIX Mother
CXL Mother
CXLI Margot
CXLII Friend
CXLIII Margot
CXLIV Dear
CXLV Dhira Mata
CXLVI Dear
CXLVII Mrs. Bull
CXLVIII Margot
CXLIX Margot
CL Mrs. Bull
CLI Margot
CLII Margot
CLIII Nivedita
CLIV Akhandananda
CLV Nivedita
CLVI Nivedita
CLVII Margot
CLVIII Joe
CLIX Nivedita
CLX Nivedita
CLXI Nivedita
CLXII Nivedita
CLXIII Mother
CLXIV Alberta
CLXV Joe
CLXVI Nivedita
CLXVII Joe
CLXVIII Nivedita
I*
( Translated from Bengali)
VRINDABAN,
12th Aug., 1888.
DEAR SIR,
Leaving Ayodhya I have reached the holy Vrindaban, and am putting up at Kâlâ Bâbu's Kunja. In the town the mind feels contracted. Places like Râdhâ- kunda, I have heard, are delightful; but they are at some distance from the town. I have a mind to proceed very shortly to Hardwar. In case you have any acquaintance there, you would be doing me a great favour if you would kindly write him an introduction for me. What about your visiting this place? Please reply early and oblige.
Yours etc.,
VIVEKANANDA.
II*
( Translated from Bengali)
VRINDABAN,
20th Aug., 1888.
DEAR SIR,
An aged brother-disciple of mine who has just come back to Vrindaban after visiting Kedarnath and Badrinath met Gangadhar. Twice did Gangadhar ascend up to Tibet and Bhutan. He is in great happiness and felt overwhelmed and wept at the meeting. He spent the winter at Kankhal. The Karoâ (waterpot) you gave him, he still keeps with him. He is coming back and is expected at Vrindaban this very month. So in the hope of meeting him, I postpone my going to Hardwar for some days. Please convey my deepest respects to the Brahmin devotee of Shiva who is with you and accept the same yourself.
Yours etc.,
VIVEKANANDA.
III*
( Translated from Bengali)
Salutation to Bhagavan Ramakrishna!
THE BARANAGORE MATH,
19th Nov., 1888.
RESPECTED SIR,
I have received the two books sent by you and am filled with joy to read your wonderfully affectionate letter which betokens your broad, generous heart. No doubt, it is due to good merit of my previous births that you show, sir, so much kindness to a mendicant like me who lives on begging. By sending your gift of the "Vedanta", you have laid under lifelong obligation not only myself but the whole group of Shri Ramakrishna's Sannyasins. They all bow down to you in respect. It is not for my own sake alone that I asked of you the copy of Pânini's grammar; a good deal of study, in fact, is given to Sanskrit scriptures in this Math. The Vedas may well be said to have fallen quite out of vogue in Bengal. Many here in this Math are conversant with Sanskrit, and they have a mind to master the Samhitâ portions of the Vedas. They are of opinion that what has to be done must be done to a finish. So, believing that a full measure of proficiency in the Vedic language is impossible without first mastering Panini's grammar, which is the best available for the purpose, a copy of the latter was felt to be a necessity. The grammatical work Mugdhabodha, which we studied in our boyhood, is superior in many respects to Laghukaumudi. You are yourself, however, a deeply learned man and, therefore, the best judge we can have in this matter. So if you consider the Ashtâdhyâyi (Panini's) to be the most suitable in our case, you will lay us under a debt of lifelong gratitude by sending the same (provided you feel it convenient and feel so inclined). This Math is not wanting in men of perseverance, talent, and penetrative intellect. I may hope that by the grace of our Master, they will acquire in a short time Panini's system and then succeed in restoring the Vedas to Bengal. I beg to send you two photographs of my revered Master and two parts of some of his teachings as given in his homely style compiled, and published by a certain gentleman — hoping you will give us the pleasure of your acceptance. My health is now much improved, and I expect the blessings of meeting you within two or three months. . . .
Yours etc.,
VIVEKANANDA.
IV*
( Translated from Bengali)
Victory to God!
BARANAGORE,
4th Feb., 1889.
DEAR SIR,
For some reason I had been feeling today agitated and cramped in my mind, when your letter of invitation to the heavenly city of Varanasi reached me. I accept it as the call of Vishveshvara. (The Lord of the Universe, or Shiva, as installed in the leading temple of Varanasi or Kashi.) I am going now on a pilgrimage to the place of my Master's nativity, and after a sojourn of a few days there, I shall present myself to you. He must be made of stone whose mind does not melt at the sigh of Kashi and its Lord! I feel now much improved in health. My regards to Jnanananda. I am coming as soon as I can. It all depends ultimately on Vishveshvara's will . . . . More when we meet.
Yours etc.,
VIVEKANANDA.
V
AUNTPUR,*
7th February, 1889.
DEAR M—,
Thanks a hundred thousand times, Master! You have hit Ramakrishna in the right point.
Few, alas, few understand him!
Yours,
VIVEKANANDA.
PS. My heart leaps with joy — and it is a wonder that I do not go mad when I find anybody thoroughly launched into the midst of the doctrine which is to shower peace on earth hereafter.
*A village in the Hooghly District, the birth-place of Swami Premananda. The letter was written to Master Mahashaya.
VI*
( Translated from Bengali)
Shri Durgâ be my Refuge!
BARANAGORE,
26th June, 1889.
DEAR SIR,
For sundry reasons I have been unable to write to you for long, for which please excuse me. I have now obtained news of Gangadhar. He met one of my brother disciples, and both are now staying in the Uttarakhanda (the sacred Himalayas). Four of us from here are in the Himalayas now, and with Gangadhar they are five. One brother-disciple named Shivananda came across Gangadhar at Srinagara on the way to holy Kedarnath, and Gangadhar has sent two letters here. During his first year in the Himalayas, he could not secure permission to enter Tibet, but he got it the next year. The Lamas love him much, and he had picked up the Tibetan language. He says the Lamas form ninety per cent of the population, but they mostly practice Tântrika forms of worship. The country is intensely cold — eatables there are scarcely any — only dried meat; and Gangadhar had to travel and live on that food. My health is passable, but the state of mind is terrible!
Yours etc.,
VIVEKANANDA.
VII*
( Translated from Bengali)
Victory to God!
BAGHBAZAR, CALCUTTA,
4th July, 1889.
DEAR SIR,
It pleased me highly to know all the news in your letter yesterday. You have asked me to request Gangadhar to write to you, but I see no chance thereof, for though they are sending us letters, they do not stop anywhere for more than two or three days and therefore do not receive any of ours.
Some relative of my former life (The life he has renounced) has purchased a bungalow at Simultala (near Baidyanath). The place being credited with a healthy climate, I stayed there for some time. But the summer heat growing excessive, I had an attack of acute diarrhoea, and I have just fled away from the place.
Words fail to describe how strong is the desire in my mind to go to Varanasi and have my soul blessed by meeting you and sojourning with you in good converse, but everything rests on His will! I wonder what linking of heart existed between us, sir, from some previous incarnation that, receiving as I do the love and affection of not a few men of wealth and position in this city of Calcutta, I am apt to feel so much bored by their society, while only through one day's interview my heart felt charmed enough to accept you as a near relative and friend in spiritual life! One reason is that you are a favoured servant of God. Another perhaps is:
(Kalidasa's Shakuntalam, Act V: "It must be the memories, unwittingly recalled, of affinities firmly established in previous incarnations through depths of heart.")
I am indebted to you for the advice which comes from you as the outcome of your experience and spiritual practice. It is very true, and I have also found it so very often, that one has to suffer at times for holding in one's brain novel views of all sorts.
But with me it is a different malady this time. I have not lost faith in a benign Providence — nor am I going ever to lose it — my faith in the scriptures is unshaken. But by the will of God, the last six or seven years of my life have been full of constant struggles with hindrances and obstacles of all sorts. I have been vouchsafed the ideal Shâstra; I have seen the ideal man; and yet fail myself to get on with anything to the end — this is my profound misery.
And particularly, I see no chance of success while remaining near Calcutta. In Calcutta live my mother and two brothers. I am the eldest; the second is preparing for the First Arts Examination, and the third is young.
They were quite well off before, but since my father's death, it is going very hard with them — they even have to go fasting at times! To crown all, some relatives, taking advantage of their helplessness, drove them away from the ancestral residence. Though a part of it is recovered through suing at the High Court, destitution is now upon them — a matter of course in litigation.
Living near Calcutta I have to witness their adversity, and the quality of Rajas prevailing, my egotism sometimes develops into the form of a desire that rises to plunge me into action; in such moments, a fierce fighting ensues in my mind, and so I wrote that the state of my mind was terrible. Now their lawsuit has come to an end. So bless me that after a stay here in Calcutta for a few days more to settle matters, I may bid adieu to this place for ever.
(The Gitâ, II.70: "Not he that lusteth after objects of desire but he alone obtaineth peace in whom desires lose themselves like river-water flowing into the ocean but leaving it unaffected and unmodified in spite of constant accession.")
Bless me that my heart may wax strong with supreme strength Divine, and that all forms of Mâyâ may drop off from me for aye: "We have taken up the Cross, Thou hast laid it upon us and grant us strength that we bear it unto death. Amen!" — Imitation of Christ.
I am now staying in Calcutta. My address is: c/o Balaram Babu, 57 Ramkanta Bose's Street, Baghbazar, Calcutta.
Yours etc.,
VIVEKANANDA.
VIII*
( Translated from Bengali)
All Glory to God!
BARANAGORE, CALCUTTA,
7th Aug., 1889.
DEAR SIR,
It is more than a week since I received your letter, but having had another attack of fever, I could not send a reply all this time, for which please excuse me. For an interval of a month and a half I kept well, but I have suffered again for the last ten days; now I am doing well.
I have certain questions to put, and you, sir, have a wide knowledge of Sanskrit; so please favour me with answers to the following:
1. Does any narrative occur about Satyakâma, son of Jabâlâ, and about Jânashruti, anywhere else in the Vedas excepting the Upanishads? *
2. In most cases where Shankaracharya quotes Smriti in his commentary on the Vedânta-Sutras, he cites the authority of the Mahâbhârata. But seeing that we find clear proofs about caste being based on qualification both in the Bhishmaparva of the Mahabharata and in the stories there of the Ajagara and of Umâ and Maheshvara, has he made any mention in his writings of this fact?
3. The doctrine of caste in the Purusha-Sukta of the Vedas does not make it hereditary — so what are those instances in the Vedas where caste has been made a matter of hereditary transmission?
4. The Achârya could not adduce any proof from the Vedas to the effect that the Shudra should not study the Vedas. He only quotes "" ("The Shudra is not conceived of as a performer of Yajna or Vedic sacrifices.") (Tai. Samhita, VII. i. 1.6) to maintain that when he is not entitled to perform Yajnas, he has neither any right to study the Upanishads and the like. But the same Acharya contends withreference to "", ("Now then commences hence the inquiry aboutBrahman.") ( Vedânta-Sutras, I. i. 1) that the word (Ath) here does not mean "subsequent to the study of the Vedas", because it is contrary to proof that the study of the Upanishad is not permissible without the previous study of the Vedic Mantras and Brâhmanas and because there is no intrinsic sequence between the Vedic Karma-kânda and Vedic Janâna-kânda. It is evident, therefore, that one may attain to the knowledge of Brahman without having studied the ceremonial parts of the Vedas. So if there is no sequence between the sacrificial practices and Jnana, why does the Acharya contradict his own statement when it is a case of the Shudras,by inserting the clause "by force of the same logic"? Why should the Shudra not study the Upanishad?
I am mailing you, sir, a book named Imitation of Christ written by a Christian Sannyasin. It is a wonderful book. One is astonished to find that such renunciation, Vairâgya, and Dâsya-Bhakti have existed even among the Christians. Probably you may have read this book before; if not, it will give me the greatest pleasure if you will kindly read it.
Yours etc.,
VIVEKANANDA.
IX*
( Translated from Bengali)
BARANAGORE,
17th Aug., 1889.
DEAR SIR,
You have expressed embarrassment in your last favour for being addressed reverentially. But the blame attaches not to me but to your own excellent qualities. I wrote in one letter before that from the way I feel attracted by your lofty virtues, it seems we had some affinity from previous births. I make no distinction as to householder or Sannyasin in this, that for all time my head shall bend low in reverence wherever I see greatness, broadness of heart, and holiness — Shântih! Shântih! Shântih! My prayer is that among the many people embracing Sannyâsa nowadays, greedy of honour, posing renunciation for the sake of a living, and fallen off from the ideal on both sides, may one in a lakh at least become high-souled like you! To you my Brahmin fellow-disciples who have heard of your noble virtues tender their best prostrations.
About one amongst my several questions to which you sent your replies, my wrong idea is corrected. For this I shall remain indebted to you for ever. Another of these questions was: Whether Acharya Shankara gives any conclusion regarding caste based on Gunas as mentioned in Puranâs like the Mahabharata. If he does, where is it to be found? I have no doubt that according to the ancient view in this country, caste was hereditary, and it cannot also be doubted that sometimes the Shudras used to be oppressed more than the helots among the Spartans and the negroes among the Americans! As for myself, I have no partiality for any party in this caste question, because I know it is a social law and is based on diversity of Guna and Karma. It also means grave harm if one bent on going beyond Guna and Karma cherishes in mind any caste distinctions. In these matters, I have got some settled ideas through the grace of my Guru but, if I come to know of your views, I may just confirm some points or rectify others in them. One doesn't have honey dripping unless one pokes at the hive — so I shall put you some more questions; and looking upon me as ignorant and as a boy, please give proper replies without taking any offence.
1. Is the Mukti, which the Vedanta-Sutras speaks of, one and the same with the Nirvana of the Avadhuta-Gitâ and other texts?
2. What is really meant by Nirvana if, according to the aphorism, "Without the function of creating etc." * (ibid., IV. iv. 7), none can attain to the fullest Godhead?
3. Chaitanya-deva is said to have told Sârvabhauma at Puri, "I understand the Sutras (aphorisms) of Vyasa, they are dualistic; but the commentator makes them, monistic, which I don't understand." Is this true? Tradition says, Chaitanya-deva had a dispute with Prakashananda Sarasvati on the point, and Chaitanya-deva won. One commentary by Chaitanya-deva was rumoured to have been existing in Prakashananda's Math.
4. In the Tantra, Acharya Shankara has been called a crypto-Buddhist; views expressed in Prajnâparamitâ, the Buddhist Mâhâyana book, perfectly tally with the Vedantic views propounded by the Acharya. The author of Panchadashi also says, "What we call Brahman is the same truth as the Shunya of the Buddhist." What does all this mean?
5. Why has no foundation for the authority of the Vedas been adduced in the Vedanta-Satras? First, it has been said that the Vedas are the authority for the existence of God, and then it has been argued that the authority for the Vedas is the text: "It is the breath of God." Now, is this statement not vitiated by what in Western logic is called an argument in a circle?
6. The Vedanta requires of us faith, for conclusiveness cannot be reached by mere argumentation. Then why, has the slightest flaw, detected in the position of the schools of Sânkhya and Nyâya, been overwhelmed with a fusillade of dialectics? In whom, moreover, are we to put our faith? Everybody seems to be mad over establishing his own view; if, according to Vyasa, even the great Muni Kapila, "the greatest among perfected souls", * is himself deeply involved in error, then who would say that Vyasa may not be so involved in a greater measure? Did Kapila fail to understand the Vedas?
7. According to the Nyaya, "Shabda or Veda (the criterion of truth), is the word of those who have realised the highest"; so the Rishis as such are omniscient. Then how are they proved, according to the Surya-siddhânta, to be ignorant of such simple astronomical truths? How can we accept their intelligence as the refuge to ferry us across the ocean of transmigratory existence, seeing that they speak of the earth as triangular, of the serpent Vâsuki as the support of the earth and so on?
8. If in His acts of creation God is dependent on good and evil Karmas, then what does it avail us to worship Him? There is a fine song of Nareshchandra, where occurs the following: "If what lies in one's destiny is to happen anyhow, O Mother, then what good all this invoking by the holy name of Durgâ?"
9. True, it is improper to hold many texts on the same subject to be contradicted by one or two. But why then are the long-continued customs of Madhuparka* and the like repealed by one or two such texts as, "The horse sacrifice, the cow sacrifice, Sannyasa, meat-offerings in Shrâddha", etc.? If the Vedas are eternal, then what are the meaning and justification of such specifications as "this rule of Dharma is for the age of Dvâpara," "this for the age of Kali", and so forth?
10. The same God who gives out the Vedas becomes Buddha again to annul them; which of these dispensations is to be obeyed? Which of these remains authoritative, the earlier or the later one?
11. The Tantra says, in the Kali-Yuga the Veda-Mantras are futile. So which behest of God, the Shiva, is to be followed?
12. Vyasa makes out in the Vedanta-Sutras that it is wrong to worship the tetrad of divine manifestation, Vâsudeva, Sankarshana, etc., and again that very Vyasa expatiates on the great merits of that worship in the Bhâgavata! Is this Vyasa a madman? I have many doubts besides these, and, hoping to have them dispelled from my mind through your kindness, I shall lay them before you in future. Such questions cannot be all set forth except in a personal interview; neither can as much satisfaction be obtained as one expects to. So I have a mind to lay before you all these facts when presenting myself to you, which I expect will be very soon, by the grace of the Guru.
I have heard it said that without inner progress in the practice of religion, no true conclusion can be reached concerning these matters, simply by means of reasoning; but satisfaction, at least to some extent, seems to be necessary at the outset.
Yours etc.,
VIVEKANANDA.
X*
( Translated from Bengali)
BAGHBAZAR, CALCUTTA,
2nd Sept., 1889.
DEAR SIR,
Some days ago I received your two kind letters. I am very much pleased to find in you a wonderful harmony of Jnana and Bhakti. Your advice to me to give up arguing and disputing is very true indeed, and that is really the goal of life for the individual — "Sundered are the knots of the heart, torn off are all his doubts, and the seeds of his Karma wear off, when the sight of the Transcendent One is gained." (Mundakonapanishad, II. ii. 8.) But then, as my Master used to say, when a pitcher is being filled (by immersion), it gurgles, but when full, it is noiseless; know my condition to be the same. Within two or three weeks perhaps, I shall be able to meet you — may God fulfil that wish!
Yours etc.,
VIVEKANANDA.
XI*
( Translated from Bengali)
BAGHBAZAR,
3rd Dec., 1889.
DEAR SIR,
I have not heard from you for a long time, I hope you are doing well in body and mind. Two of my brother disciples are shortly leaving for Varanasi. One is Rakhal by name, the other is Subodh. The first-named was beloved of my Master and used to stay much with him. Please recommend them to some Satra (house of alms.) during their stay in the city, if you find it convenient. You will hear from them all my news.
With my best regards and greetings.
Yours etc.,
VIVEKANANDA.
PS. Gangadhar is now proceeding to Kailas. The Tibetans wanted to slash him up on the way, taking him to be a spy of the foreigners. Eventually some Lamas kindly set him free. We obtain this news from a Tibet-going trader.
Gangadhar's blood won't cool down before seeing Lhasa. The gain is that his physical endurance has grown immensely — one night he passed uncovered on a bed of snow, and that without much hardship.
VIVEKANANDA.
XII*
( Translated from Bengali)
BARANAGORE, CALCUTTA,
13th Dec., 1889.
DEAR SIR,
I have all particulars from your letter; and from Rakhal's which followed, I came to know of your meeting. I have received the pamphlet written by you. A kind of scientific Advaitism has been spreading in Europe ever since the theory of the conservation of energy was discovered, but all that is Parinâmavâda, evolution by real modification. It is good you have shown the difference between this and Shankara's Vivartavâda (progressive manifestation by unreal superimposition). I can't appreciate your citing Spencer's parody on the German transcendentalists; he himself is fed much on their doles. It is doubtful whether your opponent Gough understands his Hegel sufficiently. Anyway, your rejoinder is very pointed and thrashing.
Yours etc.,
VIVEKANANDA.
XIII*
( Translated from Bengali)
BAIDYANATH,
26th Dec., 1889.
DEAR SIR,
After a long attempt, I think, I am now in a position to present myself before you. In a day or two I take myself to your feet at holy Kashi.
I have been putting up here for some days with a gentleman of Calcutta, but my mind is much longing for Varanasi. My idea is to remain there for some time, and to watch how Vishvanâtha and Annapurnâ (Shiva and His Divine Spouse as installed in Varanasi.) deal it out to my lot. And my resolve is something like "either to lay down my life or realise my ideal" "" —so help me the Lord of Kashi.
Yours etc.,
VIVEKANANDA.
XIV*
( Translated from Bengali)
ALLAHABAD,
30th Dec., 1889.
DEAR SIR,
I wrote in a letter to you that I was to go to Varanasi in a day or two, but who can nullify the decree of Providence? News reached me that a brother-disciple, Yogen by name, had been attacked with smallpox after arriving here from a pilgrimage to Chitrakuta, Omkarnath, etc., and so I came to this place to nurse him. He has now completely recovered. Some Bengali gentlemen here are of a greatly pious and loving disposition. They are very lovingly taking care of me, and their importunate desire is that I should stay here during the month of Mâgha (Jan.-Feb.) keeping the Kalpa vow. (Special ablutions and worship regularly performed in that holy confluence — a very solemn and sacred practice.) But my mind is very keenly harping on the name of Varanasi and is quite agog to see you. Yes, I am going to try my best to slip away and avoid their importunities in a day or two and betake myself to the holy realm of the Lord of Varanasi. If one of my monastic brother-disciples, Achyutananda Sarasvati by name, calls on you to enquire of me, please tell him I am soon coming to Varanasi. He is indeed a very good man and learned. I was obliged to leave him behind at Bankipore. Are Rakhal and Subodh still there in Varanasi? Please inquire and inform me whether the Kumbha fair this year is going to be held at Hardwar or not.
Many a man of wisdom, of piety, many a Sâdhu (holy man) and Pundit have I met in so many places, and I have been very much favoured by them, but " — Men are of varying tastes" — Raghuvamsham). I know not what sort of soul-affinity there is between us, for nowhere else does it seem so pleasing and agreeable as with you. Let me see how the Lord of Kashi disposes.
Yours etc.,
VIVEKANANDA.
My address is:
C/o Govinda Chandra Basu, Chauk, Allahabad.
XV
( Translated from Bengali)
Salutation to Shri Ramakrishna!
ALLAHABAD,
5th January, 1890.
MY DEAR SIR, (Sj. Balaram Bose)
I am very sorry to hear of your illness from your kind note. The gist of the letter I wrote to you about your change to Baidyanath was that it would be impossible for a man of weak and extremely delicate physique like you to live in that place unless you spent a good deal of money. If change be really advisable for you, and if you have deferred it so long simply to select a cheaper place and that sort of thing, it is certainly a matter of regret. . . . Baidyanath is excellent so far as the air is concerned, but the water is not good, it upsets the stomach. I used to suffer from acidity every day. I have already written you a letter; have you got it, or finding it a bearing letter, have you left it to its fate? In my opinion, if you have to go away for a change, the sooner the better. But, pardon me, you have a tendency to expect that everything should fit in exactly with your requirements, but unfortunately, such a state of things is very rare in this world. " — One must save oneself under any circumstances." "Lord have mercy", is all right, but He helps him who helps himself. If you simply try to save your purse, will the Lord arrange the change for you by drawing on His ancestral capital? If you think you have so much reliance on the Lord, don't call in the doctor, please. . . . If that does not suit you, you should go to Varanasi. I would have already left this place, but the local gentlemen would not give me leave to depart! . . . But let me repeat once more, if change is actually decided upon, please do not hesitate out of miserliness. That would be suicide. And not even God can save a suicide. Please convey my compliments to Tulasi Babu and the rest.
With best regards,
Yours affectionately,
VIVEKANANDA.
