Complete Works of Swami Vivekananda
Volume 6
Epistles - Second Series-3
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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
XXXIII*
(Translated from Bengali)
57, RAMAKANTA BOSE'S STREET,
BAGHBAZAR, CALCUTTA,
26th May, 1890.
DEAR SIR,
I write this to you while caught in a vortex of many untoward circumstances and great agitation of mind; with a prayer to Vishvanatha, please think of the propriety and possibility, or otherwise, of all that I set forth below and then oblige me greatly by a reply.
1. I already told you at the outset that I am Ramakrishna's slave, having laid my body at his feet "with Til and Tulasi leaves", I cannot disregard his behest. If it is in failure that that great sage laid down his life after having attained to superhuman heights of Jnana, Bhakti, Love, and powers, and after having practiced for forty years stern renunciation, non-attachment, holiness, and great austerities, then where is there anything for us to count on? So I am obliged to trust his words as the words of one identified with truth.
2. Now his behest to me was that I should devote myself to the service of the order of all-renouncing devotees founded by him, and in this I have to persevere, come what may, being ready to take heaven, hell, salvation, or anything that may happen to me.
3. His command was that his all-renouncing devotees should group themselves together, and I am entrusted with seeing to this. Of course, it matters not if any one of us goes out on visits to this place or that, but these shall be but visits, while his own opinion was that absolute homeless wandering suited him alone who was perfected to the highest point. Before that state, it is proper to settle somewhere to pe down into practice. When all the ideas of body and the like are dissolved of themselves, a person may then pursue whatever state comes to him. Otherwise, it is baneful for a practicing aspirant to be always wandering.
4. So in pursuance cf this his commandment, his group of Sannyasins are now assembled in a dilapidated house at Baranagore, and two of his lay disciples, Babu Suresh Chandra Mitra and Babu Balaram Bose, so long provided for their food and house-rent.
5. For various reasons, the body of Bhagavan Ramakrishna had to be consigned to fire. There is no doubt that this act was very blamable. The remains of his ashes are now preserved, and if they be now properly enshrined somewhere on the banks of the Ganga, I presume we shall be able in some measure to expiate the sin lying on our head. These sacred remains, his seat, and his picture are every day worshipped in our Math in proper form; and it is known to you that a brother-disciple of mine, of Brahmin parentage, is occupied day and night with the task. The expenses of the worship used also to be borne by the two great souls mentioned above.
6. What greater regret can there be than this that no memorial could yet be raised in this land of Bengal in the very neighbourhood of the place where he lived his life of Sâdhanâ — he by whose birth the race of Bengalees has been sanctified, the land of Bengal has become hallowed, he who came on earth to save the Indians from the spell of the worldly glamour of Western culture and who therefore chose most of his all-renouncing disciples from university men?
7. The two gentlemen mentioned above had a strong desire to have some land purchased on the banks of the Ganga and see the sacred remains enshrined on it, with the disciples living there together; and Suresh Babu had offered a sum of Rs. 1,000 for the purpose, promising to give more, but for some inscrutable purpose of God he left this world yesternight! And the news of Balaram Babu's death is already known to you.
8. Now there is no knowing as to where his disciples will stand with his sacred remains and his seat (and you know well, people here in Bengal are profuse in their professions, but do not stir out an inch in practice). The disciples are Sannyasins and are ready forthwith to depart anywhere their way may lie. But I, their servant, am in an agony of sufferings, and my heart is breaking to think that a small piece of land could not be had in which to install the remains of Bhagavan Ramakrishna.
9. It is impossible with a sum of Rs. 1,000 to secure land and raise a temple near Calcutta. Some such land would at least cost about five to seven thousands.
10. You remain now the only friend and patron of Shri Ramakrishna's disciples. In the NorthWestern Province great indeed is your fame, your position, and your circle of acquaintance. I request you to consider, if you feel like it, the propriety of your getting the affair through by raising subscriptions from well-to-do pious men known to you in your province. If you deem it proper to have some shelter erected on the bangs of the Ganga in Bengal for Bhagavan Ramakrishna's sacred remains and for his disciples, I shall with your leave report myself to you, and I have not the slightest qualm to beg from door to door for this noble cause, for the sake of my Lord and his children. Please give this proposal your best thoughts with prayers to Vishvanatha. To my mind, if all these sincere, educated, youthful Sannyasins of good birth fail to pe up to the ideals of Shri Ramakrishna owing to want of an abode and help, then alas for our country!
11. If you ask, "You are a Sannyasin, so why do you trouble over these desires?" — I would then reply, I am Ramakrishna s servant, and I am willing even to steal and rob, if by doing so I can perpetuate his name in the land of his birth and Sâdhanâ (spiritual struggle) and help even a little his disciples to practice his great ideals. I know you to be my closest in kinship, and I lay my mind bare to you. I returned to Calcutta for this reason. I had told you this before I left, and now I leave it to you to do what you think best.
12. If you argue that it is better to have the plan carried out in some place like Kashi, my point is, as I have told you, it would be the greatest pity if the memorial shrine could not be raised in the land of his birth and Sadhana! The condition of Bengal is pitiable. The people here cannot even dream what renunciation truly means — luxury and sensuality have been so much eating into the vitals of the race! May God send renunciation and unworldliness into this land! They have here nothing to speak of, while the people of the NorthWestern Province, specially the rich there as I believe, have great zeal in noble causes like this. Please send me such reply as you think best. Gangadhar has not yet arrived today, and may do so tomorrow. I am so eager to see him again.
Please write to the address given above.
Yours etc.,
VIVEKANANDA.
XXXIV
BAGHBAZAR, CALCUTTA, July 6, 1890.
DEAR SHARAT (SARADANANDA) and KRIPANANDA,
Your letters have duly reached us. They say Almora is healthiest at this time of the year, yet you are taken ill! I hope it is nothing malarious. . . .
I find Gangadhar the same pliant child with his turbulence moderated by his wanderings, and with a greater love for us and for our Lord. He is bold, brave, sincere, and steadfast. The only thing needed is a guiding mind to whom he would instinctively submit with reverence, and a fine man would be the result.
I had no wish to leave Ghazipur this time, and certainly not to come to Calcutta, but Kali's illness made me go to Varanasi, and Balaram's sudden death brought me to Calcutta. So Suresh Babu and Balaram Babu are both gone! G. C. Ghosh is supporting the Math. . . . I intend shortly, as soon as I can get my fare, to go up to Almora and thence to some place in Gharwal on the Ganga where I can settle down for a long meditation. Gangadhar is accompanying me. Indeed it was with this desire and intention that I brought him down from Kashmir.
I don't think you ought to be in any hurry about coming down to Calcutta. You have done with roving; that's good, but you have not yet attempted the one thing you should do, that is, be resolved to sit down and meditate. I don't think Jnana is a thing like rousing a maiden suddenly from sleep by saying, "Get up, dear girl, your marriage ceremony is waiting for you!" as we say. I am strongly of opinion that very few persons in any Yuga (age) attain Jnana, and therefore we should go on striving and striving even unto death. That's my old-fashioned way, you know. About the humbug of modern Sannyasins' Jnana I know too well. Peace be unto you and strength! Daksha, who is staying at Vrindaban with Rakhal (Brahmananda), has learnt to make gold and has become a pucca Jnani, so writes Rakhal. God bless him, and you may say, amen!
I am in fine health now, and the good I gained by my stay in Ghazipur will last, I am sure, for some time. I am longing for a flight to the Himalayas. This time I shall not go to Pavhari Baba or any other saint — they divert one from his highest purpose. Straight up!
How do you find the climate at Almora? Neither S— nor you need come down. What is the use of so many living together in one place and doing no good to one's soul? Don't be fools always wandering from place to place; that's all very good, but be heroes.
— "Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal" (Gita, XV. 5).
Who advises you to jump into fire? If you don't find the Himalayas a place for Sadhana, go somewhere else then. So many gushing inquiries simply betray a weak mind. Arise, ye mighty one, and be strong! Work on and on, struggle on and on! Nothing more to write. Yours affectionately,
VIVEKANANDA.
XXXV
AJMER, 14th April, 1891.
DEAR GOVINDA SAHAY,
. . . Try to be pure and unselfish — that is the whole of religion. . . . Yours with love,
VIVEKANANDA.
XXXVI
MOUNT ABU, 30th April, 1891.
DEAR GOVINDA SAHAY,
Have you done the Upanayana of that Brahmin boy? Are you studying Sanskrit? How far have you advanced? I think you must have finished the first part. ... Are you diligent in your Shiva Pujâ ? If not, try to be so. "Seek ye first the kingdom of God and all good things will be added unto you." Follow God and you shall have whatever you desire. ... To the two Commander Sahebs my best regards; they being men of high position were very kind to a poor fakir like me. My children, the secret of religion lies not in theories but in practice. To be good and to do good — that is the whole of religion. "Not he that crieth 'Lord', 'Lord', but he that doeth the will of the Father". You are a nice band of young men, you Alwaris, and I hope in no distant future many of you will be ornaments of the society and blessings to the country you are born in. Yours with blessings,
V.
XXXVII
MOUNT ABU, 1891.
DEAR GOVINDA SAHAY,
You must go on with your Japa whatever direction the mind takes. Tell Harbux that he is to begin with the Prânâyâma in the following way.
Try hard with your Sanskrit studies.
Yours with love,
V.
XXXVIII
KHETRI, 27th April, 1893.
DEAR DOCTOR,
(Dr. Nanjunda Rao, M.D.)
Your letter has just reached me. I am very much gratified by your love for my unworthy self. So, so sorry to learn that poor Bâlâji has lost his son. "The Lord gave and the Lord bath taken away; blessed be the name of the Lord." We only know that nothing is lost or can be lost. For us is only submission, calm and perfect. The soldier has no right to complain, nay murmur, if the general orders him into the cannon's mouth. May He comfort Balaji in his grief, and may it draw him closer and closer to the breast of the All-merciful Mother!
As to my taking ship from Madras, I do not think it feasible, as I have already made arrangements from Bombay. Tell Bhattacharya that the Raja (The Maharaja of Khetri, Rajputana.) or my Gurubhâis would be the last men to put any obstacles in my way. As for the Rajaji, his love for me is simply without limit.
May the Giver of all good bless you all here and hereafter, will be the constant prayer of
SACHCHIDANANDA.
(Swamiji uses to call himself such in those days.)
XXXIX
(Translated from Bengali)
BOMBAY, 24th May, 1893.
DEAR MOTHER,
(Shrimati Indumati Mitra)
Very glad to receive your letter and that of dear Haripada. Please do not be sorry that I could not write to you very often. I am always praying to the Lord for your welfare. I cannot go to Belgaum now as arrangements are all ready for my starting for America on the 31st next. The Lord willing, I shall see you on returning from my travels in America and Europe. Always resign yourselves to the Lord Shri Krishna. Always remember that we are but puppets in the Lord's hands. Remain pure always. Please be careful not to become impure even in thought, as also in speech and action; always try to do good to others as far as in you lies. And remember that the paramount duty of a woman is to serve her husband by thought, word, and deed. Please read the Gita every day to the best of your opportunity. Why have you signed yourself as. . . Dâsi (maidservant)?
The Vaishya and the Shudra should sign as Dâsa and Dâsi, but the Brahmin and Kshatriya should write Deva and Devi (goddess). Moreover, these distinctions of caste and the like have been the invention of our modern sapient Brahmins. Who is a servant, and to whom? Everyone is a servant of the Lord Hari. Hence a woman should use her patronymic, that is, the surname of her husband. This is the ancient Vedic custom, as for example, such and such Mitra, or the like. It is needless to write much, dear mother; always know that I am constantly praying for your well-being. From America I shall now and then write you letters with descriptions of the wonderful things there. I am now at Bombay, and shall stay here up to the 31st. The private Secretary to the Maharaja of Khetri has come here to see me off.
With blessings,
Yours sincerely,
VIVEKANANDA.
XL
( From a letter written to H. H. the Maharaja of Khetri)
AMERICA, 1894
. . . "It is not the building that makes the home, but it is the wife that makes it," (" ") says a Sanskrit poet, and how true it is! The roof that affords you shelter from heat and cold and rain is not to be judged by the pillars that support it — the finest Corinthian columns though they be — but by the real spirit-pillar who is the centre, the real support of the home — the woman. Judged by that standard, the American home will not suffer in comparison with any home in the world.
I have heard many stories about the American home: of liberty running into licence, of unwomanly women smashing under their feet all the peace and happiness of home-life in their mad liberty-dance, and much nonsense of that type. And now after a year's experience of American homes, of American women, how utterly false and erroneous that sort of judgment appears!
American women! A hundred lives would not be sufficient to pay my deep debt of gratitude to you! I have not words enough to express my gratitude to you. "The Oriental hyperbole" alone expresses the depth of Oriental gratitude
— "If the Indian Ocean were an inkstand, the highest mountain of the Himalaya the pen, the earth the scroll and time itself the writer" (Adapted from theShiva-Mahimnah-Stotram. ) still it will not express my gratitude to you!
Last year I came to this country in summer, a wandering preacher of a far distant country, without name, fame, wealth, or learning to recommend me —
friendless, helpless, almost in a state of destitution and American women befriended me, gave me shelter and food, took me to their homes and treated me as their own son, their own brother. They stood my friends even when their own priests were trying to persuade them to give up the "dangerous heathen"
— even when day after day their best friends had told them not to stand by this
"unknown foreigner, may be, of dangerous character". But they are better judges of character and soul — for it is the pure mirror that catches the reflection.
And how many beautiful homes I have seen, how many mothers whose purity of character, whose unselfish love for their children are beyond expression, how many daughters and pure maidens, "pure as the icicle on Diana's temple", and withal with much culture, education, and spirituality in the highest sense!
Is America then full of only wingless angels in the shape of women? There is good and bad everywhere, true — but a nation is not to be judged by its weaklings called the wicked, as they are only the weeds which lag behind, but by the good, the noble, and the pure who indicate the national life-current to be flowing clear and vigorous.
Do you judge of an apple tree and the taste of its fruits by the unripe, undeveloped, worm-eaten ones that strew the ground, large even though their number be sometimes? If there is one ripe developed fruit, that one would indicate the powers, the possibility and the purpose of the apple tree and not hundreds that could not grow.
And then the modern American women — I admire their broad and liberal minds. I have seen many liberal and broad-minded men too in this country, some even in the narrowest churches, but here is the difference — there is danger with the men to become broad at the cost of religion, at the cost of spirituality — women broaden out in sympathy to everything that is good everywhere, without dosing a bit of their own religion. They intuitively know that it is a question of positivity and not negativity, a question of addition and not subtraction. They are every day becoming aware of the fact that it is the affirmative and positive side of everything that shall be stored up, and that this very act of accumulating the affirmative and positive, and therefore soul-building forces of nature, is what destroys the negative and destructive elements in the world.
What a wonderful achievement was that World's Fair at Chicago! And that wonderful Parliament of Religions where voices from every corner of the earth expressed their religious ideas! I was also allowed to present my own ideas through the kindness of Dr. Barrows and Mr. Bonney. Mr. Bonney is such a wonderful man! Think of that mind that planned and carried out with great success that gigantic undertaking, and he, no clergyman, a lawyer, presiding over the dignitaries of all the churches — the sweet, learned, patient Mr.
Bonney with all his soul speaking through his bright eyes. ...
Yours etc.,
VIVEKANANDA.
XLI
( Translated from Bengali)
Salutation to Bhagavan Ramakrishna!
C/O GEORGE W. HALE, ESQ.,
541 DEARBORN AVENUE, CHICAGO,
19th March, 1894.
MY DEAR SHASHI (RAMAKRISHNANANDA),
I have not written to you since coming to this country. But Haridas Bhai's*
letter gives me all the news. It is excellent that G. C. Ghosh* and all of you have treated him with due consideration.
I have no wants in this country, but mendicancy has no vogue here, and I have to labour, that is, lecture in places. It is as cold here as it is hot. The summer is not a bit less hot than in Calcutta. And how to describe the cold in winter! The whole country is covered with snow, three or four feet deep, nay, six or seven feet at places! In the southern parts there is no snow. Snow, however, is a thing of little consideration here. For it snows when the mercury stands at 32° F. In Calcutta it scarcely comes down to 60,° and it rarely approaches zero in England. But here, your mercury sinks to minus 4° or 5°. In Canada, in the north, mercury becomes condensed, when they have to use the alcohol thermometer. When it is too cold, that is, when the mercury stands even below 20°F, it does not snow. I used to think that it must be an exceedingly cold day on which the snow falls. But it is not so, it snows on comparatively warm days.
Extreme cold produces a sort of intoxication. No carriages would run; only the sledge, which is without wheels, slides on the ground! Everything is frozen stiff
— even an elephant can walk on rivers and canals and lakes. The massive falls of Niagara, of such tremendous velocity, are frozen to marble!! But I am doing nicely. I was a little afraid at first, but necessity makes me travel by rail to the borders of Canada one day, and the next day finds me lecturing in south U.S.A.! The carriages are kept quite warm, like your own room, by means of steam pipes, and all around are masses of snow, spotlessly white. Oh, the
beauty of it!
I was mortally afraid that my nose and ears would fall off, but to this day they are all right. I have to go out, however, dressed in a heap of warm clothing surmounted by a fur-coat, with boots encased in a woollen jacket, and so on.
No sooner do you breathe out than the breath freezes among the beard and moustache! Notwithstanding all this, the fun of it is that they won't drink water indoors without putting a lump of ice into it. This is because it is warm indoors.
Every room and the staircase are kept warm by steam pipes. They are first and foremost in art and appliances, foremost in enjoyment and luxury, foremost in making money, and foremost in spending it. The daily wages of a coolie are six rupees, as also are those of a servant; you cannot hire a cab for less than three rupees, nor get a cigar for less than four annas. A decent pair of shoes costs twenty-four rupees, and a suit, five hundred rupees. As they earn, so they spend. A lecture fetches from two hundred up to three thousand rupees. I have got up to five hundred. * Of course now I am in the very heyday of fortune.
They like me, and thousands of people come to hear me speak.
As it pleased the Lord, I met here Mr. Mazoomdar. He was very cordial at first, but when the whole Chicago population began to flock to me in overwhelming numbers, then grew the canker in his mind! . . . The priests tried their utmost to snub me. But the Guru (Teacher) is with me, what could anybody do? And the whole American nation loves and respects me, pays my expenses, and reveres me as a Guru. ... It was not in the power of your priests to do anything against me. Moreover, they are a nation of scholars. Here it would no longer do to say,
"We marry our widows", "We do not worship idols", and things of that sort.
What they want is philosophy, learning; and empty talk will no more do.
Dharmapala is a fine boy. He has not much of learning but is very gentle. He had a good deal of popularity in this country.
Brother, I have been brought to my senses. . . .
— We do not know what sort of people they are
who for nothing hinder the welfare of others" (Bhartrihari). Brother, we can get rid of everything, but not of that cursed jealousy. . . . That is a national sin with us, speaking ill of others, and burning at heart at the greatness of others. Mine
alone is the greatness, none else should rise to it!!
Nowhere in the world are women like those of this country. How pure, independent, self-relying, and kindhearted! It is the women who are the life and soul of this country. All learning and culture are centred in them. The saying, "
— Who is the Goddess of Fortune Herself in the families
of the meritorious" ( Chandi) — holds good in this country, while that other, "
— The Goddess of ill luck in the homes of the sinful" (ibid.) —
applies to ours. Just think on this. Great God! I am struck dumb with wonderment at seeing the women of America. "
— Thou art
the Goddess of Fortune, Thou art the supreme Goddess, Thou art Modesty"
(ibid.), "
— The Goddess who resides in all beings as
Power" (ibid.) — all this holds good here. There are thousands of women here whose minds are as pure and white as the snow of this country. And look at our girls, becoming mothers below their teens!! Good Lord! I now see it all.
Brother, "
— The gods are pleased where the women
are held in esteem" — says the old Manu. We are horrible sinners, and our degradation is due to our calling women "despicable worms", "gateways to hell", and so forth. Goodness gracious! There is all the difference between heaven and hell!! "
— He adjudges gifts according to the
merits of the case" (Isha, 8). Is the Lord to be hoodwinked by idle talk? The Lord has said, "
— Thou art the woman, Thou
art the man, Thou art the boy and the girl as well." (Shvetâshvatara Upa.) And we on our part are crying, "
— Be off, thou outcast!" "
etc. — Who has made the bewitching woman?" My
brother, what experiences I have had in the South, of the upper classes torturing the lower! What Bacchanalian orgies within the temples! Is it a religion that fails to remove the misery of the poor and turn men into gods! Do you think our religion is worth the name? Ours is only Don't touchism, only "Touch me not", "Touch me not." Good heavens! A country, the big leaders of which have for the last two thousand years been only discussing whether to take food with the right hand or the left, whether to take water from the right-hand side or from the left, ... if such a country does not go to ruin, what other will? "
— Time keeps wide awake when all else sleeps.
Time is invincible indeed!" He knows it; who is there to throw dust in His eyes, my friend?
A country where millions of people live on flowers of the Mohuâ plant, and a million or two of Sadhus and a hundred million or so of Brahmins suck the blood out of these poor people, without even the least effort for their amelioration — is that a country or hell? Is that a religion, or the devil's dance?
My brother, here is one thing for you to understand fully — I have travelled all over India, and seen this country too — can there be an effect without cause?
Can there be punishment without sin?
— "Amidst all the scriptures and Purânas, know this statement of Vyâsa to be true, that doing good to others conduces to merit, and doing harm to them leads to sin."
Isn't it true?
My brother, in view of all this, specially of the poverty and ignorance, I had no sleep. At Cape Comorin sitting in Mother Kumari's temple, sitting on the last bit of Indian rock — I hit upon a plan: We are so many Sannyasins wandering about, and teaching the people metaphysics — it is all madness. Did not our Gurudeva use to say, "An empty stomach is no good for religion"? That those poor people are leading the life of brutes is simply due to ignorance. We have for all ages been sucking their blood and trampling them underfoot.
. . . Suppose some disinterested Sannyasins, bent on doing good to others, go from village to village, disseminating education and seeking in various ways to better the condition of all down to the Chandâla, through oral teaching, and by means of maps, cameras, globes, and such other accessories — can't that bring forth good in time? All these plans I cannot write out in this short letter. The long and the short of it is — if the mountain does not come to Mohammed, Mohammed must go to the mountain. The poor are too poor to come to schools and Pâthashâlâs, and they will gain nothing by reading poetry and all that sort of thing. We, as a nation, have lost our individuality, and that is the cause of all mischief in India. We have to give back to the nation its lost individuality andraise the masses. The Hindu, the Mohammedan, the Christian, all have
trampled them underfoot. Again the force to raise them must come from inside, that is, from the orthodox Hindus. In every country the evils exist not with, but against, religion. Religion therefore is not to blame, but men.
To effect this, the first thing we need is men, and the next is funds. Through the grace of our Guru I was sure to get from ten to fifteen men in every town. I next travelled in search of funds, but do you think the people of India were going to spend money! . . . . Selfishness personified — are they to spend anything? Therefore I have come to America, to earn money myself, and then return to my country and devote the rest of my days to the realisation of this one aim of my life.
As our country is poor in social virtues, so this country is lacking in spirituality.
I give them spirituality, and they give me money. I do not know how long I shall take to realise my end. ...These people are not hypocrites, and jealousy is altogether absent in them. I depend on no one in Hindusthan. I shall try to earn the wherewithal myself to the best of my might and carry out my plans, or die in the attempt. "
— When death is certain, it is best
to sacrifice oneself for a good cause."
You may perhaps think what Utopian nonsense all this is! You little know what is in me. If any of you help me in my plans, all right, or Gurudeva will show me the way out. ... We cannot give up jealousy and rally together. That is our national sin!! It is not to be met with in this country, and this is what has made them so great.
Nowhere in the world have I come across such "frogs-in-the-well" as we are.
Let anything new come from some foreign country, and America will be the first to accept it. But we? — oh, there are none like us in the world, we men of Aryan blood!! Where that heredity really expresses itself, I do not see. ...Yet they are descendants of the Aryans?
Ever yours,
VIVEKANANDA.
XLII
CHICAGO,
23rd June, 1894.
DEAR SIR,
(Rao Bahadur Narasimhachariar.)
Your kindness to me makes me venture to take a little advantage of it. Mrs.
Potter Palmer is the chief lady of the United States. She was the lady president of the World's Fair. She is much interested in raising the women of the world and is at the head of a big organisation for women. She is a particular friend of Lady Dufferin and has been entertained by the Royalties of Europe on account of her wealth and position. She has been very kind to me in this country. Now she is going to make a tour in China, Japan, Siam, and India. Of course she will be entertained by the Governors and other high people in India. But she is particularly anxious to see our society apart from English official aid. I have on many occasions told her about your noble efforts in raising the Indian women, of your wonderful College in Mysore. I think it is our duty to show a little hospitality to such personages from America in return for their kindness to our countrymen who came here. I hope she will find a warm reception at your hands and be helped to see a little of our women as they are. And I assure you she is no missionary, nor Christian even as to that. She wants to work apart from all religions to ameliorate the conditions of women all over the world.
This would also be helping me a great deal in this country. May the Lord bless you!
Yours for ever and ever,
Affectionately,
VIVEKANANDA.
XLIII
C/O GEORGE W. HALE, ESQ.,
541 DEARBORN AVENUE, CHICAGO,
26th June, 1894.
DEAR SISTERS, (Misses Mary and H. Hale.)
The great Hindi poet, Tulasidâsa, in his benediction to his translation of the Râmâyana, says, "I bow down to both the wicked and holy; but alas! for me, they are both equally torturers — the wicked begin to torture me as soon as they come in contact with me — the good, alas! take my life away when they leave me." I say amen to this. To me, for whom the only pleasure and love left in the world is to love the holy ones of God, it is a mortal torture to separate myself from them.
But these things must come. Thou Music of my Beloved's flute, lead on, I am following. It is impossible to express my pain, my anguish at being separated from you, noble and sweet and generous and holy ones. Oh! how I wish I had succeeded in becoming a Stoic! Hope you are enjoying the beautiful village scenery. "Where the world is awake, there the man of self-control is sleeping.
Where the world sleeps, there he is waking." May even the dust of the world never touch you, for, after all the poets may say, it is only a piece of carrion covered over with garlands. Touch it not — if you can. Come up, young ones
of the bird* of Paradise, before your feet touch the cesspool of corruption, this
world, and fly upwards.
"O those that are awake do not go to sleep again."
"Let the world love its many, we have but one Beloved — the Lord. We care not what they say; we are only afraid when they want to paint our Beloved and give Him all sorts of monstrous qualities. Let them do whatever they please —
for us He is only the beloved — my love, my love, my love, and nothing more."
"Who cares to know how much power, how much quality He has — even that of doing good! We will say once for all: We love not for the long purse, we never sell our love, we want not, we give."
"You, philosopher, come to tell us of His essences His powers, His attributes
— fool! We are here dying for a kiss of His lips."
"Take your nonsense back to your own home and send me a kiss of my Love
— can you?"
"Fool! whom art thou bending thy tottering knees before, in awe and fear? I took my necklace and put it round His neck; and, tying a string to it as a collar, I am dragging Him along with me, for fear He may fly away even for a moment that necklace was the collar of love; that string the ecstasy of love.
Fool! you know not the secret — the Infinite One comes within my fist under the bondage of love." "Knowest thou not that the Lord of the Universe is the bond slave of love?" "Knowest thou not that the Mover of the Universe used to dance to the music of the ringing bracelets of the shepherdesses of Vrindaban?"
Excuse my mad scribbling, excuse my foolery in trying to express the inexpressible. It is to be felt only.
Ever with blessings, your brother,
VIVEKANANDA.
XLIV
GREENACRE INN, ELLIOT, MAINE,
31st July, 1894.
DEAR SISTERS,
I have not written you long, and I have not much to write. This is a big inn and farm-house where the Christian Scientists are holding a session. Last spring in New York I was invited by the lady projector of the meeting to come here, and after all I am here. It is a beautiful and cool place, no doubt, and many of my old friends of Chicago are here. Mrs. Mills, Miss Stockham, and several other ladies and gentlemen live in tents which they have pitched on the open ground by the river. They have a lively time and sometimes all of them wear what you call your scientific dress the whole day. They have lectures almost every day.
One Mr. Colville from Boston is here; he speaks every day, it is said, under spirit control. The Editor (?) of the Universal Truth has settled herself down here. She is conducting religious services and holding classes to heal all manner of diseases, and very soon I expect them to be giving eyes to the blind, and the like! After all, it is a queer gathering. They do not care much about social laws and are quite free and happy. Mrs. Mills is quite brilliant, and so are many other ladies. ... Another lady from Detroit — very cultured and with beautiful black eyes and long hair is going to take me to an island fifteen miles out at sea. I hope we shall have a nice time. ... I may go over to Annisquam from here, I suppose. This is a beautiful and nice place and the bathing is splendid. Cora Stockham has made a bathing dress for me, and I am having as good a time in the water as a duck this is delicious even for the denizens of mud Ville. I do not find anything more to write. Only I am so busy that I cannot find time enough to write to Mother Church separately. My love and respects to Miss Howe.
There is here Mr. Wood of Boston who is one of the great lights of your sect.
But he objects to belong to the sect of Mrs. Whirlpool. So he calls himself a mental healer of metaphysico-chemico-physico-religiosio what not! Yesterday there was a tremendous cyclone which gave a good "treatment" to the tents.
The big tent under which they had the lectures had developed so much spirituality, under the "treatment", that it entirely disappeared from mortal gaze, and about two hundred chairs were dancing about the grounds under spiritual ecstasy! Mrs. Figs of Mills company gives a class every morning; and Mrs. Mills is jumping all about the place; they are all in high spirits. I am especially glad for Cora, for they have suffered a good deal last winter and a little hilarity would do her good. You will be astounded with the liberty they enjoy in the camps, but they are very good and pure people there — a little erratic and that is all. I shall be here till Saturday next. ...
... The other night the camp people went to sleep beneath a pine tree under which I sit every morning a la Hindu and talk to them. Of course I went with them, and we had a nice night under the stars, sleeping on the lap of mother earth, and I enjoyed every bit of it. I cannot describe to you that night's glories
— after a year of brutal life that I have led, to sleep on the ground, to meditate under the tree in the forest! The inn people are more or less well-to-do, and the camp people are healthy, young, sincere, and holy men and women. I teach them Shivo'ham, Shivo'ham, and they all repeat it, innocent and pure as they are and brave beyond all bounds. And so I am happy and glorified. Thank God for making me poor, thank God for making these children in the tents poor. The Dudes and Dudines are in the Hotel, but iron-bound nerves and souls of triple steel and spirits of fire are in the camp. If you had seen them yesterday, when the rain was falling in torrents and the cyclone was overturning everything, hanging by their tent strings to keep them from being blown down, and standing on the majesty of their souls — these brave ones — it would have done your hearts good. I will go a hundred miles to see the like of them. Lord bless them! I hope you are enjoying your nice village life. Never be anxious for a moment. I will be taken care of, and if not, I will know my time has come and shall pass out.
"Sweet One! Many people offer to You many things, I am poor — but I have the body, mind, and soul. I give them over to You. Deign to accept, Lord of the Universe, and refuse them not." — So have I given over my life and soul once for all. One thing — they are a dry sort of people here — and as to that very few in the whole world are there that are not. They do not understand
"Mâdhava", the Sweet One. They are either intellectual or go after faith cure, table turning, witchcraft, etc., etc. Nowhere have I heard so much about "love, life, and liberty" as in this country, but nowhere is it less understood. Here God is either a terror or a healing power, vibration, and so forth. Lord bless their souls! And these parrots talk day and night of love and love and love!
Now, good dreams, good thoughts for you. You are good and noble. Instead of materialising the spirit, that is, dragging the spiritual to the material plane as these folks do, convert the matter into spirit, catch a glimpse at least, every day, of that world of infinite beauty and peace and purity — the spiritual, and try to live in it day and night. Seek not, touch not with your toes even, anything that is uncanny. Let your souls ascend day and night like an "unbroken string" unto the feet of the Beloved whose throne is in your own hearts and let the rest take care of themselves, that is the body and everything else. Life is evanescent, a fleeting dream; youth and beauty fade. Say day and night, "Thou art my father, my mother, my husband, my love, my lord, my God — I want nothing but Thee, nothing but Thee, nothing but Thee. Thou in me, I in Thee, I am Thee.
Thou art me." Wealth goes, beauty vanishes, life flies, powers fly — but the Lord abideth for ever, love abideth for ever. If here is glory in keeping the machine in good trim, it is more glorious to withhold the soul from suffering with the body — that is the only demonstration of your being "not matter", by letting the matter alone.
Stick to God! Who cares what comes to the body or to anything else! Through the terrors of evil, say — my God, my love! Through the pangs of death, say —
my God, my love! Through all the evils under the sun, say — my God, my love! Thou art here, I see Thee. Thou art with me, I feel Thee. I am Thine, take me. I am not of the world's but Thine, leave not then me. Do not go for glass beads leaving the mine of diamonds! This life is a great chance. What, seekest thou the pleasures of the world? — He is the fountain of all bliss. Seek for the highest, aim at that highest, and you shall reach the highest.
Yours with all blessings,
VIVEKANANDA.
XLV
(Translated from Bengali)
Salutations to Bhagavan Shri Ramakrishna!
1894.
DEAR BROTHERS, (Brother-disciples of Swamiji.)
Before this I wrote to you a letter which for want of time was very incomplete.
Rakhal (Brahmananda) and Hari (Turiyananda) wrote in a letter from Lucknow that Hindu newspapers were praising me, and that they were very glad that twenty thousand people had partaken of food at Shri Ramakrishna's anniversary. I could do much more work but for the Brahmos and missionaries who have been opposing me unceasingly, and the Hindus of India too did nothing for me. I mean, if the Hindus of Calcutta or Madras had held a meeting and passed a resolution recognising me as their representative, and thanking the American people for receiving me with kindness, things would have progressed appreciably. But it is over a year, and nothing done. Of course I never relied on the Bengalis, but the Madrasis couldn't do anything either. ...
There is no hope for our nation. Not one original idea crosses anyone's brains, all fighting over the same old, threadbare rug — that Ramakrishna Paramahamsa was such and such — and cock-and-bull stories — stories having neither head nor tail. My God! Won't you do something to show that you are in any way removed from the common run of men! — Only indulging in madness! ... Today you have your bell, tomorrow you add a horn, and follow suit with a chowry the day after; or you introduce a cot today, and tomorrow you have its legs silver-mounted, and people help themselves to a rice-porridge, and you spin out two thousand cock-and-bull stories — in short, nothing but external ceremonials. This is called in English imbecility. Those into whose heads nothing but that sort of silliness enters are called imbecile. Those whose heads have a tendency to be troubled day and night over such questions as whether the bell should ring on the right or on the left, whether the sandal-paste mark should be put on the head or anywhere else, whether the light should be waved twice or four times — simply deserve the name of wretches, and it is owing to that sort of notion that we are the outcasts of Fortune, kicked and spurned at, while the people of the West are masters of the whole world. ...
There is an ocean of difference between idleness and renunciation.
If you want any good to come, just throw your ceremonials overboard and worship the Living God, the Man-God — every being that wears a human form
— God in His universal as well as individual aspect. The universal aspect of God means this world, and worshipping it means serving it — this indeed is work, not indulging in ceremonials. Neither is it work to cogitate as to whether the rice-plate should be placed in front of the God for ten minutes or for half an hour — that is called lunacy. Millions of rupees have been spent only that the templedoors at Varanasi or Vrindaban may play at opening and shutting all day long! Now the Lord is having His toilet, now He is taking His meals, now He is busy on something else we know not what. ... And all this, while the Living God is dying for want of food, for want of education! The banias of Bombay are erecting hospitals for bugs — while they would do nothing for men even if they die! You have not the brain to understand this simple thing — that it is a plague with our country, and lunatic asylums are rife all over. ... Let some of you spread like fire, and preach this worship of the universal aspect of the Godhead — a thing that was never undertaken before in our country. No quarrelling with people, we must be friends with all. ...
Spread ideas — go from village to village, from door to door — then only there will be real work. Otherwise, lying complacently on the bed and ringing the bell now and then is a sort of disease, pure and simple. ... Be independent, learn to form independent judgments. — That such and such a chapter of such and such a Tantra has prescribed a standard length for the handle of a bell, — what matters it to me? Through the Lord's will, out of your lips shall come millions of Vedas and Tantras and Purânas. ... If now you can show this in practice, if you can make three or four hundred thousand disciples in India within a year, then only I may have some hope. ...
By the bye, you know the boy who had his head shaven and went with Brother Tarak from Bombay to Rameswaram? He calls himself a disciple of Ramakrishna Paramahamsa! Let Brother Tarak initiate him. ... He had never even met Shri Ramakrishna in his life, and yet a disciple! — What impudence!
Without an unbroken chain of discipleship — Guruparampara — nothing can be done. Is it a child's play? To have no connection whatsoever and call oneself a disciple! The idiot! If that boy refuses to go on in the right way, turn him out.
Nothing, I say, can be done without the chain of discipleship, that is, the power that is transmitted from the Guru to the disciple, and from him to his disciple, and so on. Here he comes and proclaims himself a disciple of Ramakrishna —
is it tomfoolery? Jagamohan told me of somebody calling himself a brother-disciple of mine. I have now a suspicion that it is that boy. To pose as a brother-disciple! He feels humiliated to call himself a disciple, I dare say, and would fain turn a Guru straightway! Turn him out if he does not follow the established procedure.
Talking of the restlessness of Tulasi (Nirmalananda) and Subodh (Subodhananda) it all means that they have got no work to do. ... Go from village to village, do good to humanity and to the world at large. Go to hell yourself to buy salvation for others. There is no Mukti on earth to call my own.
Whenever you think of yourself, you are bound to feel restless. What business have you to do with peace, my boy? You have renounced everything. Come!
Now is the turn for you to banish the desire for peace, and that for Mukti too!
Don't worry in the least; heaven or hell, or Bhakti or Mukti — don't care for anything, but go, my boy, and spread the name of the Lord from door to door!
It is only by doing good to others that one attains to one's own good, and it is by leading others to Bhakti and Mukti that one attains them oneself. Take that up, forget -your own self for it, be mad over the idea. As Shri Ramakrishna used to love you, as I love you, come, love the world like that. Bring all together. Where is Gunanidhi? You must have him with you. My infinite love to him. Where is Gupta (Sadananda)? Let him join if he likes. Call him in my name. Remember these few points:
1. We are Sannyasins, who have given up everything — Bhakti, and Mukti, and enjoyment, and all.
2. To do the highest good to the world, everyone down to the lowest — this is our vow. Welcome Mukti or hell, whichever comes of it.
3. Ramakrishna Paramahamsa came for the good of the world. Call him a man, or God, or an Incarnation, just as you please. Accept him each in your own light.
4. He who will bow before him will be converted into purest gold that very moment. Go with this message from door to door, if you can, my boy, and all your disquietude will be at an end. Never fear — where's the room for fear? —
Caring for nothing whatsoever is a part of your life. You have so long spread his name and your character all around, well and good. Now spread them in an organised way. The Lord is with you. Take heart!
Whether I live or die, whether I go back to India or not, you go on spreading love, love that knows no bounds. Put Gupta too to this task. But remember one needs weapons to overcome others. "
— When death
is so certain, it is better to die for a good cause."
Yours affly.,
VIVEKANANDA.
PS. Remember my previous letter — we want both men and women. There is no distinction of sex in the soul. It won't do merely to call Shri Ramakrishna an Incarnation, you must manifest power. Where are Gour-Mâ, Yogin-Mâ, and Golap-Mâ? Tell them to spread these ideas. We want thousands of men and thousands of women who will spread like wild fire from the Himalayas to Cape Comorin, from the North Pole to the South Pole — all over the world. It is no use indulging in child's play — neither is there time for it. Let those who have come for child's play be off now, while there is time, or they will surely come to grief. We want an organisation. Off with laziness. Spread! Spread! Run like fire to all places. Do not depend upon me. Whether I live or die, go on spreading, yourselves.
XLVI
HOTEL BELLE VUE,
BEACON STREET, BOSTON
19th September, '94.
DEAR MOTHER SARA, (Mrs. Ole Bull)
I did not forget you at all. You do not think I will be ever as ungrateful as that!
You did not give me your address, still I have been getting news about you from Landsberg through Miss Phillips. Perhaps you have seen the memorial and address sent to me from Madras. I sent some to be sent to you at Landsberg's.
A Hindu son never lends to his mother, but the mother has every right over the son and so the son in the mother. I am very much offended at your offering to repay me the nasty few dollars. I can never repay my debts to you.
I am at present lecturing in several places in Boston. What I want is to get a place where I can sit down and write down my thoughts. I have had enough of speaking; now I want to write. I think I will have to go to New York for it. Mrs.
Guernsey was so kind to me, and she is ever willing to help me. I think I will go to her and sit down and write my book.
Yours ever affectionately,
VIVEKANANDA.
PS. Kindly write me whether the Guernseys have returned to town or are still in Fishkill. — V.
XLVII
( Translated from Bengali)
NEW YORK
25th September, 1894.
MY DEAR —, (Meant for his brother-disciples.)
Glad to receive some letters from you. It gives me great pleasure to learn that Shashi and others are making a stir. We must create a stir, nothing short of this will do. You will be throwing the whole world into convulsion. Victory to the Guru! You know, "" — Great undertakings are always fraught with
many obstacles." It is these obstacles which knock and shape great characters.
... Is it in the power of missionaries and people of that sort to withstand this shock? ... Should a fool succeed where scholars have failed ? It is no go, my boy, set your mind at ease about that. In every attempt there will be one set of men who will applaud, and another who will pick holes. Go on doing your own work, what need have you to reply to any party? "" — Truth alone triumphs, not falsehood.
Through Truth lies Devayâna, the path of gods" (Mundaka, III. i. 6).
Everything will come about by degrees.
Here in summer they go to the seaside: I also did the same. They have got almost a mania for boating and yachting. The yacht is a kind of light vessel which everyone, young and old, who has the means, possesses. They set sail in them every day to the sea, and return home, to eat and drink and dance —
while music continues day and night. Pianos render it a botheration to stay indoors!
I shall now tell you something of the Hales to whose address you direct my letters. He and his wife are an old couple, having two daughters, two nieces, and a son. The son lives abroad where he earns a living. The daughters live at home. In this country, relationship is through the girls. The son marries and no longer belongs to the family, but the daughter's husband pays frequent visits to his father-in-law's house. They say,
"Son is son till he gets a wife;
The daughter is daughter all her life."
All the four are young and not yet married. Marriage is a very troublesome business here. In the first place, one must have a husband after one's heart.
Secondly, he must be a moneyed man. ... They will probably live unmarried; besides, they are now full of renunciation through my contact and are busy with thoughts of Brahman!
The two daughters arc blondes, that is, have golden hair, while the two nieces are brunettes, that is, of dark hair. They know all sorts of occupations. The nieces are not so rich, they conduct a kindergarten school; but the daughters do not earn. Many girls of this country earn their living. Nobody depends upon others. Even millionaires' sons earn their living; but they marry and have separate establishments of their own. The daughters call me brother; and I address their mother as mother. All my things are at their place; and they look after them, wherever I may go. Here the boys go in search of a living while quite young; and the girls are educated in the universities. So you will find that in a meeting there will be ninety-nine per cent of girls. The boys are nowhere in comparison with them.
There are a good many spiritualists in this country. The medium is one who induces the spirit. He goes behind a screen; and out of this come ghosts of all sizes and all colours. I have witnessed some cases; but they seemed to be a hoax. I shall test some more before I come to a final conclusion. Many of the spiritualists respect me.
Next comes Christian Science. They form the most influential party, nowadays, figuring everywhere. They are spreading by leaps and bounds, and causing heart-burn to the orthodox. They are Vedantins; I mean, they have picked up a few doctrines of the Advaita and grafted them upon the Bible. And they cure diseases by proclaiming "So'ham So'ham" — "I am He! I am He!" — through strength of mind. They all admire me highly.
Nowadays the orthodox section of this country are crying for help. "Devil
worship"* is but a thing of the past. They are mortally afraid of me and
exclaim, "What a pest? Thousands of men and women follow him! He is going to root out orthodoxy!" Well, the torch has been applied and the conflagration that has set in through the grace of the Guru will not be put out. In course of time the bigots will have their breath knocked out of them. ...
The Theosophists have not much power. But they, too, are dead set against the orthodox section.
The Christian Science is exactly like our Kartâbhajâ* sect: Say, "I have no
disease", and you are whole; and say, "I am He" — "So'ham" — and you are quits — be at large. This is a thoroughly materialistic country. The people of this Christian land will recognise religion if only you can cure diseases, work miracles, and open up avenues to money; and they understand little of anything else. But there are honourable exceptions. ...
People here have found a new type of man in me. Even the orthodox are at their wit's end. And people are now looking up to me with an eye of reverence.
Is there a greater strength than that of Brahmacharya — purity, my boy?
I am now busy writing a reply to the Madras Address, which was published in all the newspapers here and created a sensation. If it be cheap, I shall send it in print, but if dear, I shall send a type-written copy. To you also I shall send a copy; have it published in the Indian Mirror. The unmarried girls of this country are very good and have a good deal of self-respect. . . . These (the people) are come of Virochana's* race. To them ministering to the body is a great thing: they would trim and polish and give their whole attention to that. A thousand instruments for paring nails, ten thousand for hair-cutting, and who can count the varieties of dress and toilet and perfumery? . . . They are good-natured, kind, and truthful. All is right with them, but that enjoyment is their God. It is a country where money flows like a river, with beauty as its ripple and learning its waves, and which rolls in luxury.
— "Longing for success in action, in this world, (men) worship the deities. For success is quickly attained through action in this world of Man." (Gita, IV.12).
Here you have a wonderful manifestation of grit and power — what strength, what practicality, and what manhood! Horses huge as elephants are drawing carriages that are as big as houses. You may take this as a specimen of the gigantic proportions in other things also. Here is a manifestation of tremendous energy. ... They look with veneration upon women, who play a most prominent part in their lives. Here this form of worship has attained its perfection — that is the long and the short of it. But to come to the point. Well, I am almost at my wit's end to see the women of this country! They take me to the shops and everywhere, Is if I were a child. They do all sorts of work — I cannot do even a sixteenth part of what they do. They are like Lakshmi (the Goddess of Fortune) in beauty, and like Sarasvati (the Goddess of Learning) in virtues — they are the Divine Mother incarnate and worshipping them, one verily attains perfection in everything. Great God! Are we to be counted among men? If I can raise a thousand such Madonnas, Incarnations of the Divine Mother, in our country before I die, I shall die in peace. Then only will your countrymen become worthy of their name. . . .
I am really struck with wonder to see the women here. How gracious the Divine Mother is on them! Most wonderful women, these! They are about to corner the men, who have been nearly worsted in the competition. It is all through Thy grace, O Mother! ... I shall not rest till I root out this distinction of sex. Is there any sex-distinction in the Atman (Self)? Out with the differentiation between man and woman — all is Atman! Give up the identification with the body, and stand up! Say, "Asti, Asti" — "Everything is!"
— cherish positive thoughts. By dwelling too much upon "Nâsti, Nâsti" — "It is not! It is not!" (negativism), the whole country is going to ruin! "So'ham, So'ham, Shivo'ham" — "I am He! I am He! I am Shiva!" What a botheration!
In every soul is infinite strength; and should you turn yourselves into cats and dogs by harbouring negative thoughts? Who dares to preach negativism?
Whom do you call weak and powerless? "Shivo'ham, Shivo'ham" — "I am Shiva! I am Shiva!" I feel as if a thunderbolt strikes me on the head when I hear people dwell on negative thoughts. That sort of self-depreciating attitude is another name for disease — do you call that humility? It is vanity in disguise! "
— The external badge does not confer
spirituality. It is same-sightedness to all beings which is the test of a liberated
soul." "
" (It is, It is),
— "I am
He!", "I am Shiva, of the essence of Knowledge and Bliss!" "
— He frees himself from the meshes of this world
as a lion from its cage!" "
— This Atman is not accessible to
the weak". . . . Hurl yourselves on the world like an avalanche — let the world crack in twain under your weight! Hara! Hara! Mahâdeva!
—
One must save the self by one's own self" — by personal prowess.
. . . Will such a day come when this life will go for the sake of other's good?
The world is not a child's play — and great men are those who build highways for others with their heart's blood. This has been taking place through eternity, that one builds a bridge by laying down his own body and thousands of others cross the river through its help. "
— Be it so! Be it
so! I am Shiva! I am Shiva!"
It is welcome news that Madras is in a stir.
Were you not going to start a paper or something of that sort, what about that?
We must mix with all, and alienate none. All the powers of good against all the powers of evil — this is what we want. Do not insist upon everybody's believing in our Guru. . . . You shall have to edit a magazine, half Bengali and half Hindi — and if possible, another in English . . . . It won't do to be roaming aimlessly. Wherever you go, you must start a permanent preaching centre.
Then only will people begin to change. I am writing a book. As soon as it is finished, I run for home! . . . Always remember that Shri Ramakrishna came for the good of the world — not for name or fame. Spread only what he came to teach. Never mind his flame — it will spread of itself. Directly you insist on everybody's accepting your Guru, you will be creating a sect, and everything will fall to the ground — so beware! Have a kind word for all — it spoils work to show temper. Let people say whatever they like, stick to your own convictions, and rest assured, the world will be at your feet. They say, "Have faith in this fellow or that fellow", but I say, "Have faith in yourself first", that's the way. Have faith in yourself — all power is in you — be conscious and bring it out. Say, "I can do everything." "Even the poison of a snake is powerless if you can firmly deny it." Beware! No saying "nay", no negative thoughts! Say, "Yea, Yea," "So'ham, So'ham" — "I am He! I am He!"
— "What makes you weep, my friend? In you is all power. Summon up your all-powerful nature, O mighty one, and this whole universe will lie at your feet.
It is the Self alone that predominates, and not matter."
To work, with undaunted energy! What fear! Who is powerful enough to thwart you!
" — We shall crush the stars to atoms, and unhinge the universe. Don't you know who we are? We are the servants of Shri Ramakrishna." Fear?
Whom to fear, forsooth?
— "It is those foolish people who identify themselves with their bodies, that piteously cry, 'We are weak, we are low.' All this is atheism. Now that we have attained the state beyond fear, we shall have no more fear and become heroes.
This indeed is theism which we, the servants of Shri Ramakrishna, will choose.
"Giving up the attachment for the world and drinking constantly the supreme nectar of immortality, for ever discarding that self-seeking spirit which is the mother of all dissension, and ever meditating on the blessed feet of our Guru
which are the embodiment of all well-being, with repeated salutations we invite the whole world to participate in drinking the nectar.
"That nectar which has been obtained by churning the infinite ocean of the Vedas, into which Brahmâ, Vishnu, Shiva, and the other gods have poured their strength, which is charged with the life-essence of the Avataras — Gods Incarnate on earth — Shri Ramakrishna holds that nectar in his person, in its fullest measure!"
We must work among the English educated young men. "
—
Through renunciation alone some (rare ones) attained immortality."
Renunciation! — Renunciation! — you must preach this above everything else.
There will be no spiritual strength unless one renounces the world....
Why are Baburam and Yogen suffering so much? It is owing to their negative, their self-abasing spirit. Tell them to brush aside their illness by mental strength, and in an hour it will disappear! I the Atman smitten with disease! Off with it! Tell them to meditate for an hour at a stretch, "I am the Atman, how can I be affected by disease!" — and everything will vanish. Think all of you that you are the infinitely powerful Atman, and see what strength comes out. . .
. Self-depreciation! What is it for? I am the child of the Infinite, the all-powerful Divine Mother. What means disease, or fear, or want to me? Stamp out the negative spirit as if it were a pestilence, and it will conduce to your welfare in every way. No negative, all positive, affirmative. I am, God is, everything is in me. I will manifest health, purity, knowledge, whatever I want.
Well, these foreign people could grasp my teachings, and you are suffering from illness owing to your negative spirit! Who says you are ill — what is disease to you? Brush it aside!
— Thou art Energy, impart energy unto me. Thou art Strength, impart strength unto me. Thou art Spirituality, impart spirituality unto me. Thou art Fortitude, impart fortitude unto me!" The ceremony of steadying the seat (Âsana-pratishthâ) that you perform every day when you sit down to worship the Lord
— "
— One must think of oneself as strong and invulnerable,"
and so forth — what does it all mean? Say, "Everything is in me, and I can manifest it at will." Repeat to yourself that such and such are Atman, that they are infinite, and how can they have any disease? Repeat this an hour or so, on a few successive days, and all disease and trouble will vanish into nought.
Yours ever,
VIVEKANANDA.
XLVIII
BOSTON,
26th Sept., 1894.
DEAR MRS. BULL,
I have received both of your kind notes. I will have to go back to Melrose on Saturday and remain there till Monday. On Tuesday I will come over to your place. But I have forgotten the exact location. If you kindly write me that, I cannot express my gratitude for your kindness. For that is exactly what I wanted, a quiet place to write. Of course, much less space will suffice me than what you have kindly proposed to put at my disposal, I can bundle myself up anywhere and feel quite comfortable.
Yours very sincerely,
VIVEKANANDA.
IL
( Translated from Bengali)
BALTIMORE, U.S.A.,
22nd October, 1894.
DEAR—, (Swami Ramakrishnananda.)
Glad to receive your letter and go through the contents. I received today a letter of Akshay Kumar Ghosh from London, which also gives me some information.
. . .
Now you have come to know your own powers. Strike the iron while it is hot.
Idleness won't do. Throw overboard all idea of jealousy and egotism, once for all. Come on to the practical field with tremendous energy; to work, in the fullness of strength! As to the rest, the Lord will point out the way. The whole world will be deluged by a tidal wave. Work, work, work — let this be your motto. I cannot see anything else. There is no end of work here — I am careering all over the country. Wherever the seed of his power will find its way, there it will fructify — — be it today, or in a hundred years." You must work in sympathy with all, then only it will lead to quick results . . . .
Our object is to do good to the world, and not the trumpeting of our own names. Why doesn't Niranjan (Niranjanananda) learn Pali in Ceylon, and study Buddhist books? I cannot make out what good will come of aimless rambling.
Those that have come under his protection, have virtue, wealth, desires, and freedom lying at their feet. — Courage! Everything will come about by degrees. From all of you I want this that you must discard for ever self-aggrandisement, faction-mongering, and jealousy. You must be all-forbearing, like Mother Earth. If you can achieve this, the world will be at your feet. . . .
Try to give less of material food in the anniversary celebrations, and give some food for the brain instead. . . .
Yours affectionately,
VIVEKANANDA.
L
C/O MRS. E. TOTTEN.
1708, 1ST STREET, WASHINGTON, D.C.
27th Oct., 1894.
DEAR MRS. BULL,
Many thanks for your kindness in sending me the introduction to Mr. Frederic Douglas. You need not be sorry on account of the ill-treatment I received at the hands of a low class hotel-keeper at Baltimore. It was the fault of the Vrooman brothers. Why should they take me to a low hotel?
And then the American women, as everywhere, came to my rescue, and I had a very good time.
In Washington I am the guest of Mrs. E. Totten who is an influential lady here and a metaphysician. She is moreover the niece of one of my Chicago friends.
So everything is going on all right. I also saw Mrs. Colville and Miss Young here.
With my eternal love and gratitude for you,
I remain, Yours etc.,
VIVEKANANDA.
