Complete Works of Swami Vivekananda
Volume 5
© COPYRIGHTS
This book is copyrighted content of the concerned author as well as NicheTech / Matrubharti.
MMatrubharti / NicheTech has exclusive digital publishing rights of this book.
Any illegal copies in physical or digital format are strictly prohibited.
NicheTech / Matrubharti can challenge such illegal distribution / copies / usage in court.
Epistles - First Series
Interviews
Notes from Lectures and Discourses
Questions and Answers
Conversations and Dialogues (Recorded by Disciples - Translated)
Sayings and Utterances
Writings: Prose and Poems - Original and Translated
LX
U. S. A.,
March, 1896.
DEAR ALASINGA,
. . . Push on with the work. I will do all I can. . . . If it pleases the Lord, yellow-garbed Sannyâsins will be common here and in England. Work on, my children.
Mind, so long as you have faith in your Guru, nothing will be able to obstruct your way. That translation of the three Bhâshyas (commentaries) will be a great thing in the eyes of the Westerners.
. . . Wait, my child, wait and work on. Patience, patience. . . . I will burst on the public again in good time. . . .
Yours with love,
VIVEKANANDA.
LXI
NEW YORK,
14th April, 1896.
DEAR DR. NANJUNDA RAO,
I received your note this morning. As I am sailing for England tomorrow, I can only write a few hearty lines. I have every sympathy with your proposed magazine for boys, and will do my best to help it on. You ought to make it independent, following the same lines as the Brahmavâdin, only making the style and matter much more popular. As for example, there is a great chance, much more than you ever dream of, for those wonderful stories scattered all over the Sanskrit literature, to be re-written and made popular. That should be the one great feature of your journal. I will write stories, as many as I can, when time permits. Avoid all attempts to make the journal scholarly — the Brahmavadin stands for that — and it will slowly make its way all over the world, I am sure. Use the simplest language possible, and you will succeed. The main feature should be the teaching of principles through stories. Don't make it metaphysical at all. As to the business part, keep it wholly in your hands. "Too many cooks spoil the broth." In India the one thing we lack is the power of combination, organisation, the first secret of which is obedience.
I have also promised to help starting a magazine in Bengali in Calcutta. Only the first year I used to charge for my lectures The last two years, my work was entirely free of all charges. As such, I have almost no money to send you or the Calcutta people. But I will get people to help you with funds very soon. Go on bravely. Do not expect success in a day or a year. Always hold on to the highest. Be steady. Avoid jealousy and selfishness. Be obedient and eternally faithful to the cause of truth, humanity, and your country, and you will move the world. Remember it is the person, the life, which is the secret of power — nothing else. Keep this letter and read the last lines whenever you feel worried or jealous. Jealousy is the bane of all slaves. It is the bane of our nation. Avoid that always All blessings attend you and all success.
Yours affectionately,
VIVEKANANDA.
LXII
ENGLAND,
14th July, 1896.
DEAR DR. NANJUNDA RAO,
The numbers of Prabuddha Bharata have been received and distributed too to the class. It is very satisfactory. It will have a great sale, no doubt, in India. In America I may get also a number of subscribers. I have already arranged for advertising it in America and Goodyear has done it already. But here in England the progress will be slower indeed. The great drawback here is — they all want to start papers of their own; and it is right that it should be so, seeing that, after all, no foreigner will ever write the English language as well as the native Englishman, end the ideas, when put in good English, will spread farther than in Hindu English. Then again it is much more difficult to write a story in a foreign language than an essay. I am trying my best to get you subscribers here. But you must not depend on any foreign help. Nations, like individuals, must help themselves. This is real patriotism. If a nation cannot do that, its time has not yet come. It must wait. It is from Madras that the new light must spread all over India. With this end you must stork. One point I will remark however. The cover is simply barbarous. It is awful and hideous. If it is possible, change it. Make it symbolical and simple, without human figures at all. The banyan tree does not mean awakening, nor does the hill, nor the saint, nor the European couple. The lotus is a symbol of regeneration.
We are awfully behindhand in art especially in that of painting. For instance, make a small scene of spring re-awakening in a forest, showing how the leaves and buds are coming again. Slowly go on, there are hundreds of ideas to be put forward. You see the symbol I made for the Raja-Yoga, printed by Longman Green and Co. You can get it at Bombay. It consists of my lectures on Raja-Yoga in New York.
I am going to Switzerland next Sunday, and shall return to London in the autumn, and take up the work again. . . . I want rest very badly, you know.
Yours with all blessings etc.,
VIVEKANANDA.
LXIII
SWITZERLAND,
6th August, 1896.
DEAR ALASINGA,
I learnt from your letter the bad financial state the Brahmavâdin is in. I will try to help you when I go back to London. You must not lower the tone. Keep up the paper. Very soon I will be able to help you in such a manner as to make you free of this nonsense teacher business. Do not be afraid. Great things are going to be done, my child. Take heart. The Brahmavadin is a jewel — it must not perish. Of course, such a paper has to be kept up by private help always, and we will do it. Hold on a few months more.
Max Müller's article on Shri Ramakrishna has been published in the Nineteenth Century. I will send you a copy as soon as I get it. He writes me very nice letters and wants material for a big work on Ramakrishna's life. Write to Calcutta to send all the material they can to Max Müller.
I have received the communication to the American paper before. You must not publish it in India. Enough of this newspaper blazoning, I am tired of it anyhow. Let us go our own way, and let fools talk. Nothing can resist truth.
I am, as you see, now in Switzerland and am always on the move. I cannot and must not do anything in the way of writing, nor much reading either. There is a big London work waiting for me from next month. In winter I am going back to India and will try to set things on their feet there.
My love to all. Work on, brave hearts, fail not — no saying nay; work on — the Lord is behind the work. Mahâshakti is with you.
Yours with love and blessings,
VIVEKANANDA.
PS. Do not be afraid, money and everything will come soon.
V.
LXIV
SWITZERLAND,
8th August, 1896.
DEAR ALASINGA,
Since writing to you a few days ago I have found my way to let you know that I am in a position to do this for the Brahmavadin. I will give you Rs. 100 a month for a year or two, i.e. £60 or £70 a year, i.e. as much as would cover Rs. 100 a month. That will set you free to work for the Brahmavadin and make it a better success. Mr. Mani Iyer and a few friends can help in raising fund that would cover the printing etc. What is the income from subscription? Can these be employed to pay the contributors and get a fine series of articles? It is not necessary that everybody should understand all that is written in the Brahmavadin, but that they must subscribe from patriotism and good Karma — the Hindus I mean.
Several things are necessary. First there should be strict integrity. Not that I even hint that any of you would digress from it, but the Hindus have a peculiar slovenliness in business matters, not being sufficiently methodical and strict in keeping accounts etc.
Secondly, entire devotion to the cause, knowing that your SALVATION depends upon making the Brahmavadin a success. Let this paper be your Ishtadevata, and then you will see how success comes. I have already sent for Abhedânanda from India. I hope there will be no delay with him as it was with the other Swami. On receipt of this letter you send me a clear account of all the income and the expenses of the Brahmavadin so that I may judge from it what best can be done. Remember that perfect purity, disinterestedness, and obedience to the Guru are the secret of all success. . . .
A big foreign circulation of a religious paper is impossible. It must be supported by the Hindus if they have any sense of virtue or gratitude left to them.
By the by, Mrs. Annie Besant invited me to speak at her Lodge, on Bhakti. I lectured there one night. Col. Olcott also was there. I did it to show my sympathy for all sects. . . . Our countrymen must remember that in things of the Spirit we are the teachers, and not foreigners — but in things of the world we ought to learn from them.
I have read Max Müller's article, which is a good one, considering that when he wrote it, six months ago, he had no material except Mazoomdar's leaflet. Now he writes me a long and nice letter offering to write a book on Shri Ramakrishna. I have already supplied him with much material, but a good deal more is needed from India.
Work on! Hold on! Be brave! Dare anything and everything!
. . . It is all misery, this Samsâra, don't you see!
Yours with blessings and love,
VIVEKANANDA.
LXV
LUCERNE,
23rd August, 1896.
BLESSED AND BELOVED, (E. T. Sturdy)
Today I received a letter from India written by Abhedânanda that in all probability he had started on the 11th August by the B.I.S.N., "S.S.Mombassa". He could not get an earlier steamer; else he would have started earlier. In all probability he would be able to secure a passage on the Mombassa. The Mombassa will reach London about the 15th of September. As you already know, Miss Müller changed the date of my visiting Deussen to the 19th September. I shall not be in London to receive Abhedananda. He is also coming without any warm clothing; but I am afraid bv that time it will begin to cool in England, and he will require at least some underwear and an overcoat. You know all about these things much better than I. So kindly keep a look out for this Mombassa. I expect also another letter from him.
I am suffering from a very bad cold indeed. I hope by this time Mohin's money from the Raja has arrived to your care. If so, I do not want the money I gave him back. You may give him the whole of it.
I had some letters from Goodwin and Sâradânanda. They are doing well. Also one from Mrs. Bull regretting that you and I could not be corresponding members of some Society, she is founding at Cambridge. I do remember to have written to her about your and my non-acquiescence in this membership. I have not yet been able to write even a line. I had not a moment's time even to read, climbing up hill and going down dale all the time. We will have to begin the march again in a few days. Kindly give my love to Mohin and Fox when you see them next.
With love to all our friends,
Yours ever,
VIVEKANANDA.
LXVI
SWITZERLAND,
26th August, 1896.
DEAR NANJUNDA RAO,
I have just now got your letter. I am on the move. I have been doing a great deal of mountain-climbing and glacier-crossing in the Alps. Now I am going to Germany. I have an invitation from Prof. Deussen to visit him at Kiel. From thence I go back to England. Possibly I will return to India this winter.
What I objected to in the design for the Prabuddha Bhârata was not only its tawdriness, but the crowding in of a number of figures without any purpose. A design should be simple, symbolical, and condensed. I will try to make a design for Prabuddha Bharata in London and send it over to you. . . .
The work is going on beautifully, I am very glad to say. . . . I will give you one advice however. All combined efforts in India sink under the weight of one iniquity — we have not yet developed strict business principles. Business is business, in the highest sense, and no friendship — or as the Hindu proverb says "eye-shame" — should be there. One should keep the clearest account of everything in one's charge — and never, never apply the funds intended for one thing to any other use whatsoever — even if one starves the next moment. This is business integrity. Next, energy unfailing. Whatever you do let that be your worship for the time. Let this paper be your God for the time, and you will succeed.
When you have succeeded in this paper, start vernacular ones on the same lines in Tamil, Telugu, Canarese, etc. We must reach the masses. The Madrasis are good, energetic, and all that, but the land of Shankarâchârya has lost the spirit of renunciation, it seems.
My children must plunge into the breach, must renounce the world — then the firm foundation will be laid.
Go on bravely — never mind about designs and other details at present — "With the horse will come the reins". Work unto death — I am with you, and when I am gone, my spirit will work with you. This life comes and goes — wealth, fame, enjoyments are only of a few days. It is better, far better to die on the field of duty, preaching the truth, than to die like a worldly worm. Advance!
Yours with all love and blessings,
VIVEKANANDA.
LXVII
C/O MISS H. MÜLLER,
AIRLIE LODGE, RIDGEWAY GARDENS,
WIMBLEDON, ENGLAND,
22nd September, 1896.
DEAR ALASINGA,
I am sure you have got the article on Ramakrishna, I sent you, by Max Müller. Do not be sorry, he does not mention me there at all, as it was written six months before he knew me. And then who cares whom he mentions, if he is right in the main point. I had a beautiful time with Prof. Deussen in Germany. Later, he and I came together to London, and we have already become great friends.
I am soon sending you an article on him. Only pray do not put that old-fashioned "Dear Sir" before my articles. Have you seen the Râja-Yoga book yet? I will try to send you a design for the coming year. I send you a Daily News article on a book of travel written by the Czar of Russia. The paragraph in which he speaks of India as the land of spirituality and wisdom, you ought to quote in your paper and send the article to the Indian Mirror.
You are very welcome to publish the Jnâna-Yoga lectures, as well as Dr. (Nanjunda Rao) in his Awakened India — only the simpler ones. They have to be very carefully gone through and all repetitions and contradictions taken out. I am sure I will now have more time to write. Work on with energy.
With love to all.
Yours,
VIVEKANANDA.
PS. I have marked the passage to be quoted, the rest of course is useless for a paper.
I do not think it would be good just now to make the paper a monthly one yet, unless you are sure of giving a good bulk. As it is now, the bulk and the matter are all very poor. There is yet a vast untrodden field, namely — the writing of the lives and works of Tulasidâsa, Kabir, Nânak, and of the saints of Southern India. They should be written in a thorough-going, scholarly style, and not in a slipshod, slovenly way. In fact, the ideal of the paper, apart from the preaching of Vedanta, should be to make it a magazine of Indian research and scholarship, of course, bearing on religion. You must approach the best writers and get carefully-written articles from their pen. Work on with all energy.
Yours with love,
VIVEKANANDA.
LXVIII
14 GREY COAT GARDENS,
WESTMINSTER, LONDON.
1896
DEAR ALASINGA,
I have returned about three weeks from Switzerland but could not write you further before. I have sent you by last mail a paper on Paul Deussen of Kiel. Sturdy's plan about the magazine is still hanging fire. As you see, I halve left the St. George's Road place. We have a lecture hall at 39 Victoria Street. C/o E. T. Sturdy will always reach me for a year to come. The rooms at Grey Coat Gardens are only lodgings for self and the other Swami taken for three mouths only. The work in London is growing apace, the classes are becoming bigger as they go on. I have no doubt this will go on increasing at this rate and the English people are steady and loyal. Of course, as soon as I leave, most of this fabric will tumble down. Something will happen. Some strong man will arise to take it up. The Lord knows what is good. In America there is room for twenty preachers on the Vedanta and Yoga. Where to get these preachers and where also the money to bring them? Half the United States can be conquered in ten years, given a number of strong and genuine men. Where are they? We are all boobies over there! Selfish cowards, with our nonsense of lip-patriotism, orthodoxy, and boasted religious feeling! The Madrasis have more of go and steadiness, but every fool is married. Marriage! Marriage! Marriage! . . . Then the way our boys are married nowadays! . . . It is very good to aspire to be a nonattached householder; but what we want in Madras is not that just now — but non-marriage. . . .
My child, what I want is muscles of iron and nerves of steel, inside which dwells a mind of the same material as that of which the thunderbolt is made. Strength, manhood, Kshatra-Virya + Brahma-Teja. Our beautiful hopeful boys — they have everything, only if they are not slaughtered by the millions at the altar of this brutality they call marriage. O Lord, hear my wails! Madras will then awake when at least one hundred of its very heart's blood, in the form of its educated young men, will stand aside from the world, gird their loins, and be ready to fight the battle of truth, marching on from country to country. One blow struck outside of India is equal to a hundred thousand struck within. Well, all will come if the Lord wills it.
Miss Müller was the person who offered that money I promised. I have told her about your new proposal. She is thinking about it. In the meanwhile I think it is better to give her some work. She has consented to be the agent for the Brahmavadin and Awakened India. Will you write to her about it? Her address is Airlie Lodge, Ridgeway Gardens, Wimbledon, England. I was living with her over there for the last few weeks. But the London work cannot go on without my living in London. As such I have changed quarters. I am sorry it has chagrined Miss Müller a bit. Cannot help. Her full name is Miss Henrietta Müller. Max Müller is getting very friendly. I am soon going to deliver two lectures at Oxford.
I am busy writing something big on the Vedanta philosophy. I am busy collecting passages from the various Vedas bearing on the Vedanta in its threefold aspect. You can help me by getting someone to collect passages bearing on, first the Advaitic idea, then the Vishishtâdvaitic, and the Dvaitic from the Samhitâs, the Brâhmanas, the Upanishads, and the Purânas. They should be classified and very legibly written with the name and chapter of the book, in each case. It would be a pity to leave the West without leaving something of the philosophy in book form.
There was a book published in Mysore in Tamil characters, comprising all the one hundred and eight Upanishads; I saw it in Professor Deussen's library. Is there a reprint of the same in Devanâgari? If so, send me a copy. If not, send me the Tamil edition, and also write on a sheet the Tamil letters and compounds, and all juxtaposed with its Nagari equivalents, so that I may learn the Tamil letters.
Mr. Satyanathan, whom I met in London the other day, said that there has been a friendly review of my Râja-Yoga book in the Madras Mail, the chief Anglo-Indian paper in Madras. The leading physiologist in America, I hear, has been charmed with my speculations. At the same time, there have been some in England, who ridiculed my ideas. Good! My speculations of course are awfully bold; a good deal of them will ever remain meaningless; but there are hints in it which the physiologists had better taken up earlier. Nevertheless, I am quite satisfied with the result. "Let them talk badly of me if they please, but let them talk", is my motto.
In England, of course, they are gentlemen and never talk the rot I had in America. Then again the English missionaries you see over there are nearly all of them from the dissenters. They are not from the gentleman class in England. The gentlemen here, who are religious; all belong to the English Church. The dissenters have very little voice in England and no education. I never hear of those people here against whom you time to time warn me. They are unknown here and dare not talk nonsense. I hope Ram K. Naidu is already in Madras, and you are enjoying good health.
Persevere on, my brave lads. We have only just begun. Never despond! Never say enough! . . . As soon as a man comes over to the West and sees different nations, his eyes open. This way I get strong workers — not by talking, but by practically showing what we have in India and what we have not. I wish at least that a million Hindus had travelled all over the world!
Yours ever with love,
VIVEKANANDA.
LXIX
C/O E. T. STURDY, ESQ.,
39 VICTORIA STREET, LONDON,
28th October, 1896.
DEAR ALASINGA,
. . . I am not yet sure what month I shall reach India. I will write later about it. The new Swami (Swami Abhedananda) delivered his maiden speech yesterday at a friendly society's meeting. It was good and I liked it; he has the making of a good speaker in him, I am sure.
. . . You have not yet brought out the — . . Again, books must be cheap for India to have a large sale; the types must be bigger to satisfy the public. . . . You can very well get out a cheap edition of — if you like. I have not reserved any copyright on it purposely. You have missed a good opportunity by not getting out the — book earlier, but we Hindus are so slow that when we have done a work, the opportunity has already passed away, and thus we are the losers. Your — book came out after a year's talk! Did you think the Western people would wait for it till Doomsday? You have lost three-fourths of the sale by this delay. . . . That Haramohan is a fool, slower than you, and his printing is diabolical. There is no use in publishing books that way; it is cheating the public, and should not be done. I shall most probably return to India accompanied by Mr. and Mrs. Sevier, Miss Müller, and Mr. Goodwin. Mr. and Mrs. Sevier are probably going to settle in Almora at least for some time, and Goodwin is going to become a Sannyâsin. He of course will travel with me. It is he to whom we owe all our books. He took shorthand notes of my lectures, which enabled the books to be published. . . . All these lectures were delivered on the spur of the moment, without the least preparation, and as such, they should be carefully revised and edited. . . .Goodwin will have to live with me. . . . He is a strict vegetarian.
Yours with love,
VIVEKANANDA.
PS. I have sent a little note to the Indian Mirror today about Dr. Barrows and how he should be welcomed. You also write some good words of welcome for him in the Brahmavadin. All here send love.
V.
LXX
LONDON,
28th October, 1896.
(On the eve of the lecture-tour of Dr. Barrows in India at the end of 1896, Swami Vivekananda in a letter to the Indian Mirror, Calcutta, introduced the distinguished visitor to his countrymen and advised them to give him a fitting reception. He wrote among other things as follows:)
Dr. Barrows was the ablest lieutenant Mr. C. Boney could have selected to carry out successfully his great plan of the Congresses at the World's Fair, and it is now a matter of history how one of these Congresses scored a unique distinction under the leadership of Dr. Barrows.
It was the great courage, untiring industry, unruffled patience, and never-failing courtesy of Dr. Barrows that made the Parliament a grand success.
India, its people, and their thoughts have been brought more prominently before the world than ever before by that wonderful gathering at Chicago, and that national benefit we certainly owe to Dr. Barrows more than to any other man at that meeting.
Moreover, he comes to us in the sacred name of religion, in the name of one of the great teachers of mankind, and I am sure, his exposition of the system of the Prophet of Nazareth would be extremely liberal and elevating. The Christ-power this man intends to bring to India is not that of the intolerant, dominant superior, with heart full of contempt for everything else but its own self, but that of a brother who craves for a brother's place as a co-worker of the various powers already working in India. Above all, we must remember that gratitude and hospitality are the peculiar characteristics of Indian humanity; and as such, I would beg my countrymen to behave in such a manner that this stranger from the other side of the globe may find that in the midst of all our misery, our poverty, and degradation, the heart beats as warm as of yore, when the "wealth of Ind" was the proverb of nations and India was the land of the "Aryas".
LXXI
14 GREY COAT GARDENS,
WESTMINSTER, S. W.,
11th November, 1896.
DEAR ALASINGA,
I shall most probably start on the 16th of December, or may be a day or two later. I go from here to Italy, and after seeing a few places there, join the steamer at Naples. Miss Müller, Mr. and Mrs. Sevier, and a young man called Goodwin are accompanying me. The Seviers are going to settle at Almora. So is Miss Müller. Sevier was an officer in the Indian army for 5 years. So he knows India a good deal. Miss Müller was a Theosophist who adopted Akshay. Goodwin is an Englishman, through whose shorthand notes it has been possible for the pamphlets to be published.
I arrive at Madras first from Colombo. The other people go their way to Almora. I go from thence direct to Calcutta. I will write you the exact information when I start.
Yours affly.,
VIVEKANANDA.
PS. The first edition of Râja-Yoga is sold out, and a second is in the press.
India and America are the biggest buyers.
V.
LXXII
39 VICTORIA STREET,
LONDON, S. W.,
20th November, 1896.
DEAR ALASINGA,
I am leaving England on the 16th of December for Italy, and shall catch the North German Lloyd S. S. Prinz Regent Luitpold at Naples. The steamer is due at Colombo on the 14th of January next.
I intend to see a little of Ceylon, and shall then go to Madras. I am being accompanied by three English friends — Capt. and Mrs. Sevier and Mr. Goodwin. Mr. Sever and his wife are going to start a place near Almora in the Himalayas which I intend to make my Himalayan Centre, as well as a place for Western disciples to live as Brahmachârins and Sannyâsins. Goodwin is an unmarried young man who is going to travel and live with me, he is like a Sannyasin.
I am very desirous to reach Calcutta before the birthday festival of Shri Ramakrishna. . . . My present plan of work is to start two centres, one in Calcutta and the other in Madras, in which to train up young preachers. I have funds enough to start the one in Calcutta, which being the scene of Shri Ramakrishna's life-work, demands my first attention. As for the Madras one, I expect to get funds in India.
We will begin work with these three centres; and later on, we will get to Bombay and Allahabad. And from these points, if the Lord is pleased, we will invade not only India, but send over bands of preachers to every country in the world. That should be our first duty. Work on with a heart. 39 Victoria will be the London headquarters for some time to come, as the work will be carried on there. Sturdy had a big box of Brahmavâdin I did not know before. He is now canvassing subscribers for it.
Now we have got one Indian magazine in English fixed. We can start some in the vernaculars also. Miss M. Noble of Wimbledon is a great worker. She will also canvass for both the Madras papers. She will write you. These things will grow slowly but surely. Papers of this kind are supported by a small circle of followers. Now they cannot be expected to do too many things at a time — they have to buy the books, find the money for the work in England, subscribers for the paper here, and then subscribe to Indian papers. It is too much. It is more like trading than teaching. Therefore you must wait, and yet I am sure there will be a few subscribers here. Again, there must be work for the people here to do when I am gone, else the whole thing will go to pieces. Therefore there must be a paper here, so also in America by and by. The Indian papers are to be supported by the Indians. To make a paper equally acceptable to all nationalities means a staff of writers from all nations; and that means at least a hundred thousand rupees a year.
You must not forget that my interests are international and not Indian alone. I am in good health; so is Abhedananda.
With all love and blessings,
VIVEKANANDA.
LXXIII
LONDON,
13th December, 1896.
DEAR MADAM, (An American lady.)
We have only to grasp the idea of gradation of morality and everything becomes clear.
Renunciation — non-resistance — non-destructiveness — are the ideals to be attained through less and less worldliness, less and less resistance, less and less destructiveness. Keep the ideal in view and work towards it. None can live in the world without resistance, without destruction, without desire. The world has not come to that state yet when the ideal can be realised in society.
The progress of the world through all its evils making it fit for the ideals, slowly but surely. The majority will have to go on with this slow growth — the exceptional ones will have to get out to realise the idea in the present state of things.
Doing the duty of the time is the best way, and if it is done only as a duty, it does not make us attached.
Music is the highest art and, to those who understand is the highest worship.
We must try our best to destroy ignorance and evil. Only we have to learn that evil is destroyed by the growth of good.
Yours faithfully,
VIVEKANANDA.
LXXIV
ROSE BANK,
THE MAHARAJA OF BURDWAN'S HOUSE,
DARJEELING,
6th April, 1897.
HONOURED MADAM, (Shrimati Sarala Ghosal — Editor, Bharati) I feel much obliged for the Bhârati sent by you, and consider myself fortunate that the cause, to which my humble life has been dedicated, has been able to win the approbation off highly talented ladies like you.
In this battle of life, men are rare who encourage the initiator off new thought, not to speak of women who would offer him encouragement, particularly in our unfortunate land. It is therefore that the approbation of an educated Bengali lady is more valuable than the loud applause of all the men of India.
May the Lord grant that many women like you be born in this country, and devote their lives to the betterment of their motherland!
I have something to say in regard to the article you have written about me in the Bharati. It is this. It has been for the good of India that religious preaching in the West has been and will be done. It has ever been my conviction that we shall not be able to rise unless the Western people come to our help. In this country no appreciation of merit can yet be found, no financial strength, and what is most lamentable of all, there is not a bit of practicality.
There are many things to be done, but means are wanting in this country. We have brains, but no hands. We have the doctrine of Vedanta, but we have not the power to reduce it into practice. In our books there is the doctrine of universal equality, but in work we make great distinctions. It was in India that unselfish and disinterested work of the most exalted type was preached but in practice we are awfully cruel, awfully heartless — unable to think of anything besides our own mass-of-flesh bodies.
Yet it is only through the present state of things that it is possible to proceed to work. There is no other way. Every one has the power to judge of good end evil, but he is the hero who undaunted by the waves of Samsâra — which is full of errors, delusions, and miseries — with one hand wipes the tears, and with the other, unshaken, shows the path of deliverance. On the one hand there is the conservative society, like a mass of inert matter; on the other the restless, impatient, fire-darting reformer; the way to good lies between the two. I heard in Japan that it was the belief of the girls of that country that their dolls would be animated if they were loved with all their heart. The Japanese girl never breaks her doll. O you of great fortune! I too believe that India will awake again if anyone could love with all his heart the people of the country — bereft of the grace of affluence, of blasted fortune, their discretion totally lost, downtrodden, ever-starved, quarrelsome, and envious. Then only will India awake, when hundreds of large-hearted men and women, giving up all desires of enjoying the luxuries of life, will long and exert themselves to their utmost for the well-being of the millions of their countrymen who are gradually sinking lower and lower in the vortex of destitution and ignorance. I have experienced even in my insignificant life that good motives, sincerity, and infinite love can conquer the world. One single soul possessed of these virtues can destroy the dark designs of millions of hypocrites and brutes.
My going to the West again is yet uncertain; if I go, know that too will be for India. Where is the strength of men in this country? Where is the strength of money? Many men and women of the West are ready to do good to India by serving even the lowest Chandâlas, in the Indian way, and through the Indian religion. How many such are there in this country? And financial strength! To meet the expenses or my reception, the people of Calcutta made me deliver a lecture and sold tickets! . . . I do not blame nor censure anybody for this, I only want to show that our well-being is impossible without men and money coming from the West.
Ever grateful and ever praying to the Lord for your welfare,
VIVEKANANDA.
LXXV
ALMORA,
29th May, 1897.
MY DEAR DOCTOR SHASHI (BHUSHAN GHOSH),
Your letter and the two bottles containing the medicines were duly received. I have begun from last evening a trial of your medicines. Hope the combination will have a better effect than the one alone.
I began to take a lot of exercise on horseback, both morning and evening. Since that I am very much better indeed. I was so much better the first week of my gymnastics that I have scarcely felt so well since I was a boy and used to have kusti (wrestling) exercises. I really began to feel that it was a pleasure to have a body. Every movement made me conscious of strength — every movement of the muscles was pleasurable. That exhilarating feeling has subsided somewhat, yet I feel very strong. In a trial of strength I could make both G. G. and Niranjan go down before me in a minute. In Darjeeling I always felt that I was not the same man. Here I feel that I have no disease whatsoever, but there is one marked change. I never in my life could sleep as soon as I got into bed. I must toss for at least two hours. Only from Madras to Darjeeling (during the first month) I would sleep as soon as my head touched the pillow. That ready disposition to sleep is gone now entirely, and my old tossing habit and feeling hot after the evening meal have come back. I do not feel any heat after the day meal. There being an orchard here, I began to take more fruit than usual as soon as I came. But the only fruit to be got here now is the apricot. I am trying to get more varieties from Naini Tâl. There has not been any thirst even though the days are fearfully hot. . . . On the whole my own feeling is one of revival of great strength and cheerfulness, and a feeling of exuberant health, only I am afraid I am getting fat on a too much milk diet. Don't you listen to what Yogen writes. He is a hypochondriac himself and wants to make everybody so. I ate one-sixteenth of a barphi (sweetmeat) in Lucknow, and that according to Yogen was what put me out of sorts in Almora! Yogen is expected here in a few days. I am going to take him in hand. By the by, I am very susceptible to malarious influences. The first week's indisposition at Almora might have been caused to a certain extent by my passage through the Terai. Anyhow I feel very, very strong now. You ought to see me, Doctor, when I sit meditating in front of the beautiful snow-peaks and repeat from the Upanishads:
"
— He has neither disease, nor decay, nor death; for, verily, he has obtained a body full of the fire of Yoga."
I am very glad to learn of the success of the meetings of the Ramakrishna Mission at Calcutta. All blessings attend those that help in the great work. . . .
With all love,
Yours in the Lord,
VIVEKANANDA.
LXXVI
ALMORA,
1st June, 1897.
DEAR MR.—,
The objections you show about the Vedas would be valid if the word Vedas meant Samhitâs. The word Vedas includes the three parts, the Samhitas, the Brâhmanas, and the Upanishads, according to the universally received opinion in India. Of these, the first two portions, as being the ceremonial parts, have been nearly put out of sight; the Upanishads have alone been taken up by all our philosophers and founders of sects.
The idea that the Samhitas are the only Vedas is very recent and has been started by the late Swâmi Dayânanda. This opinion has not got any hold on the orthodox population.
The reason of this opinion was that Swami Dayananda thought he could find a consistent theory of the whole, based on a new interpretation of the Samhitas, but the difficulties remained the same, only they fell back on the Brahmanas. And in spite of the theories of interpretation and interpolation a good deal still remains.
Now if it is possible to build a consistent religion on the Samhitas, it is a thousand times more sure that a very consistent and harmonious faith can be based upon the Upanishads, and moreover, here one has not to go against the already received national opinion. Here all the Âchâryas (Teachers) of the past would side with you, and you have a vast scope for new progress.
The Gita no doubt has already become the Bible of Hinduism, and it fully deserves to be so; but the personality of Krishna has become so covered with haze that it is impossible today to draw any life-giving inspiration from that life. Moreover, the present age requires new modes of thought and new life.
Hoping this will help you in thinking along these lines.
I am yours with blessings,
VIVEKANANDA.
LXXVII
TRANSLATION
ALMORA,
3rd July, 1897.
Constant salutation be to Shri Ramakrishna, the Free, the Ishvara, the Shiva-form, by whose power we and the whole world are blessed.
Mayest thou live long, O Sharat Chandra! (Sharat Chandra Chakravarty, a disciple of Swamiji.)
Those writers of Shâstra who do not tend towards work say that all-powerful destiny prevails; but others who are workers consider the will of man as superior. Knowing that the quarrel between those who believe in the human will as the remover of misery and others who rely on destiny is due to indiscrimination — try to ascend the highest peak of knowledge.
It has been said that adversity is the touchstone of true knowledge, and this may be said a hundred times with regard to the truth: "Thou art That." This truly diagnoses the Vairâgya (dispassion) disease. Blessed is the life of one who has developed this symptom. In spite of your dislike I repeat the old saying: "Wait for a short time." You are tired with rowing; rest on your oars. The momentum will take the boat to the other side. This has been said in the Gita (IV. 38), "In good time, having reached perfection in Yoga, one realises That in one's own heart;" and in the Upanishad, "Neither by rituals, nor by progeny, nor by riches, but by renunciation alone a few (rare) people attained immortality" (Kaivalya, 2). Here, by the word renunciation Vairagya is referred to. It may be of two kinds, with or without purpose. If the latter, none but worm-eaten brains will try for it. But if the other is referred to, then renunciation would mean the withdrawal of the mind from other things and concentrating it on God or Atman. The Lord of all cannot be any particular individual. He must be the sum total. One possessing Vairagya does not understand by Atman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total. This being so, as Jiva and Ishvara are in essence the same, serving the Jivas and loving God must mean one and the same thing. Here is a peculiarity: when you serve a Jiva with the idea that he is a Jiva, it is Dayâ (compassion) and not Prema (love); but when you serve him with the idea that he is the Self, that is Prema. That the Atman is the one objective of love is known from Shruti, Smriti, and direct perception. Bhagavân Chaitanya was right, therefore, when he said, "Love to God and compassion to the Jivas". This conclusion of the Bhagavan, intimating differentiation between Jiva and Ishvara, was right, as He was a dualist. But for us, Advaitists, this notion of Jiva as distinct from God is the cause of bondage. Our principle, therefore, should be love, and not compassion. The application of the word compassion even to Jiva seems to me to be rash and vain. For us, it is not to pity but to serve. Ours is not the feeling of compassion but of love, and the feeling of Self in all.
For thy good, O Sharman, may thine be Vairagya, the feeling of which is love, which unifies all inequalities, cures the disease of Samsâra, removes the threefold misery, inevitable in this phenomenal world, reveals the true nature of all things, destroys the darkness of Mâyâ, and which brings out the Selfhood of everything from Brahma to the blade of grass!
This is the constant prayer of
VIVEKANANDA.
Ever bound to thee in love.
LXXVIII
ALMORA,
9th July, 1897.
DEAR SISTER, (Miss Mary Hale.)
I am very sorry to read between the lines the desponding tone of your letter, and I understand the cause; thank you for your warning, I understand your motive perfectly. I had arranged to go with Alit Singh to England; but the doctors not allowing, it fell thorough. I shall be so happy to learn that Harriet has met him. He will be only too glad to meet any of you.
I had also a lot of cuttings from different American papers fearfully criticising my utterances about American women and furnishing me with the strange news that I had been outcasted! As if I had any caste to lose, being a Sannyâsin!
Not only no caste has been lost, but it has considerably shattered the opposition to sea-voyage — my going to the West. If I should have to be outcasted, it would be with half the ruling princes of India and almost all of educated India. On the other hand, a leading Raja of the caste to which I belonged before my entering the order got up a banquet in mid honour, at which were most of the big bugs of that caste. The Sannyasins, on the other hand, may not dine with any one in India, as it would be beneath the dignity of gods to dine with mere mortals. They are regarded as Nârâyanas, while the others are mere men. And dear Mary, these feet have been washed and wiped and worshipped by the descendants of kings, and there has been a progress through the country which none ever commanded in India.
It will suffice to say that the police were necessary to keep order if I ventured out into the street! That is outcasting indeed! Of course, that took the starch out of the missionaries, and who are they here? — Nobodies. We are in blissful ignorance of their existence all the time. I had in a lecture said something about the missionaries and the origin of that species except the English Church gentlemen, and in that connection had to refer to the very churchy women of America and their power of inventing scandals. This the missionaries are parading as an attack on American women en masse to undo my work there, as they well know that anything said against themselves will rather please the U.S. people. My dear Mary, supposing I had said all sorts of fearful things against the "Yanks" — would that be paying off a millionth part of what they say of our mothers and sisters? "Neptune's waters" would be perfectly useless to wash off the hatred the Christian "Yanks" of both sexes bear to us "heathens of India" — and what harm have we done them? Let the "Yanks" learn to be patient under criticism and then criticise others. It is a well-known psychological fact that those who are ever ready to abuse others cannot bear the slightest touch of criticism from others. Then again, what do I owe them? Except your family, Mrs. Bull, the Leggetts, and a few other kind persons, who else has been kind to me? Who came forward to help me work out my ideas? I had to work till I am at death's door and had to spend nearly the whole of that energy in America, so that the Americans may learn to be broader and more spiritual. In England I worked only six months. There was not a breath of scandal save one, and that was the working of an American woman, which greatly relieved my English friends — not only no attacks but many of the best English Church clergymen became my firm friends, and without asking I got much help for my work, and I am sure to get much more. There is a society watching my work and getting help for it, and four respectable persons followed me to India to help my work, and dozens were ready, and the next time I go, hundreds will be.
Dear, dear Mary, do not be afraid for me. . . The world is big, very big, and there must be some place for me even if the "Yankees" rage. Anyhow, I am quite satisfied with my work. I never planned anything. I have taken things as they came. Only one idea was burning in my brain — to start the machine for elevating the Indian masses — and that I have succeeded in doing to a certain extent. It would have made your heart glad to see how my boys are working in the midst of famine and disease and misery — nursing by the mat-bed of the cholera stricken Pariah and feeding the starving Chandâla — and the Lord sends help to me and to them all. "What are men?" He is with me, the Beloved, He was when I was in America, in England, when I was roaming about unknown from place to place in India. What do I care about what they talk — the babies, they do not know any better. What! I, who have realised the Spirit and the vanity of all earthly nonsense, to be swerved from my path by babies' prattle! Do I look like that?
I had to talk a lot about myself because I owned that to you. I feel my task is done — at most three or four years more of life are left. I have lost all wish for my salvation. I never wanted earthly enjoyments. I must see my machine in strong working order, and then knowing sure that I have put in a lever for the good of humanity, in India at least, which no power can drive back, I will sleep, without caring what will be next; and may I be born again and again, and suffer thousands of miseries so that I may worship the only God that exists, the only God I believe in, the sum total of all souls — and above all, my God the wicked, my God the miserable, my God the poor of all races, of all species, is the special object of my worship.
"He who is in you and is outside of you, who works through every hand, who walks through every foot, whose body you are, Him worship, and break all other idols.
"He who is the high and the low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent, break all other idols.
"In whom there is neither past life nor future birth, nor death nor going or coming, in whom we always have been and always will be one, Him worship, break all other idols.
"Ay, fools, neglecting the living Gods and His infinite reflection with which the world is full, and running after, imaginary shadows! Him worship, the only visible, and break all other idols."
My time is short. I have got to unbreast whatever I have to say, without caring if it smarts some or irritates others. Therefore, my dear Mary, do not be frightened at whatever drops from my lips, for the power behind me is not Vivekananda but He the Lord, and He knows best. If I have to please the world, that will be injuring the world; the voice of the majority is wrong, seeing that they govern and make the sad state of the world. Every new thought must create opposition — in the civilised a polite sneer, in the vulgar savage howls and filthy scandals.
Even these earthworms must stand erect, even children must see light. The Americans are drunk with new wine. A hundred waves of prosperity have come and gone over my country. We have learned the lesson which no child can yet understand. It is vanity. This hideous world is Maya. Renounce and be happy. Give up the idea of sex and possessions. There is no other bond. Marriage and sex and money the only living devils. All earthly love proceeds from the body. No sex, no possessions; as these fall off, the eyes open to spiritual vision. The soul regains its own infinite power. How I wish I were in England to see Harriet. I have one wish left — to see you four sisters before I die, and that must happen.
Yours ever affly.,
VIVEKANANDA.
LXXIX
ALMORA,
28th July, 1897.
MY DEAR MOTHER, (Mrs. Leggett.)
Many many thanks for your beautiful and kind letter. I wish I were in London to be able to accept the invitation with the Raja of Khetri. I had a great many dinners to attend in London last season. But it was fated not to be, and my health did not permit my going over with the Raja.
So Alberta is once more at home in America. I owe her a debt of gratitude for all she did for me in Rome. How is Holli? To both of them my love, and kiss the new baby for me, my youngest sister.
I have been taking some rest in the Himalayas for nine months. Now I am going down to the plains to be harnessed once more for work.
To Frankincense and Joe Joe and Mabel my love, and so to you eternally.
Yours ever in the Lord,
VIVEKANANDA.
LXXX
THE MATH, BELUR,
11th August, 1897.
DEAR JOE, (Miss MacLeod.)
. . . Well, the work of the Mother will not suffer; because it has been built and up to date maintained upon truth, sincerity, and purity. Absolute sincerity has been its watchword.
Yours with all love,
VIVEKANANDA.
LXXXI
MURREE,
11th October, 1897.
MY DEAR JAGAMOHANLAL,
. . . Leave words when you start for Bombay to somebody to take care of three Sannyasins I am sending to Jaipur. Give them food and good lodging. They will be there till I come. They are fellows — innocent, not learned. They belong to me, and one is my Gurubhâi (brother-disciple). If they like, take them to Khetri where I will come soon. I am travelling now quietly. I will not even lecture much this year. I have no more faith in all this noise and humbug which brings no practical good. I must make a silent attempt to start my institution in Calcutta; for that I am going to visit different centres quietly to collect funds.
Yours with blessings,
VIVEKANANDA.
LXXXII
DEHRA DUN,
24th November, 1897.
MY DEAR M.,*
Many many thanks for your second leaflet (leaves from the Gospel). It is indeed wonderful. The move is quite original, and never was the life of a great Teacher brought before the public untarnished by the writer's mind, as you are presenting this one. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy.
I cannot express in adequate terms how I have enjoyed the leaflets. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing. I now understand why none of us attempted his life before. It has been reserved for you, this great work. He is with you evidently.
With all love and Namaskâra,
VIVEKANANDA.
PS. The Socratic dialogues are Plato all over; you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here and in the West.
LXXXIII
ALMORA,
9th June, 1898.
YOUR HIGHNESS, (Maharaja of Khetri.)
Very sorry to learn that you are not in perfect health. Sure you will be in a few days.
I am starting for Kashmir on Saturday next. I have your letter of introduction to the Resident, but better still if you kindly drop a line to the Resident telling him that you have already given an introduction to me.
Will you kindly ask Jagamohan to write to the Dewan of Kishangarh reminding him of his promise to supply me with copies of Nimbârka Bhâshya on the Vyâsa-Sutras and other Bhashyas (commentaries) through his Pandits.
With all love and blessings,
Yours,
VIVEKANANDA.
PS. Poor Goodwin is dead. Jagamohan knows him well. I want a couple of tiger skins, if I can, to be sent to the Math as present to two European friends.
These seem to be most gratifying presents to Westerners.
LXXXIV
C/O RISIBAR MOOKERJEE,
CHIEF JUDGE,
KASHMIR,
17th September, 1898.
YOUR HIGHNESS, (Maharaja of Khetri.)
I have been very ill here for two weeks. Now getting better. I am in want of funds. Though the American; friends are doing everything they can to help me, I feel shame to beg from them all the time, especially as illness makes one incur contingent expenses. I have no shame; to beg of one person in the world and that is yourself. Whether you give or refuse, it is the same to me. If possible send some money kindly. How are you? I am going down by the middle of October.
Very glad to learn from Jagamohan the complete recovery of the Kumar (Prince) Saheb. Things are going on well with me; hoping it is the same with you.
Ever yours in the Lord,
VIVEKANANDA.
LXXXV
LAHORE,
16th October, 1898.
YOUR HIGHNESS, (Maharaja of Khetri.)
The letter that followed my wire gave the desired information; therefore I did not wire back about my health in reply to yours.
This year I suffered much in Kashmir and am now recovered and going to Calcutta direct today. For the last ten years or so I have not seen the Puja of Shri Durgâ in Bengal which is the great affair there. I hope this year to be present.
The Western friends will come to see Jaipur in a week or two. If Jagamohan be there, kindly instruct him to pay some attention to them and show them over the city and the old arts.
I leave instructions with my brother Saradananda to write to Munshiji before they start for Jaipur.
How are you and the Prince? Ever as usual praying for your welfare,
I remain yours affectionately,
VIVEKANANDA.
PS. My future address is Math, Belur, Howrah Dist. Bengal.
LXXXVI
MATH, BELUR,
HOWRAH DIST., BENGAL,
26th October, 1898.
YOUR HIGHNESS, (Maharaja of Khetri.)
I am very very anxious about your health. I had a great desire to look in on my way down, but my health failed completely, and I had to run down in all haste. There is some disturbance with my heart, I am afraid.
However I am very anxious to know about your health. If you like I will come over to Khetri to see you. I am praying day and night for your welfare. Do not lose heart if anything befalls, the "Mother" is your protection. Write me all about yourself. . . . How is the Kumar Saheb?
With all love and everlasting blessings,
Ever yours in the Lord,
VIVEKANANDA.
LXXXVII
THE MATH, BELUR,
HOWRAH DIST.,
November (?) , 1898.
YOUR HIGHNESS, (Maharaja of Khetri.)
Very glad to learn that you and the Kumar are enjoying good health As for me, my heart has become very weak. Change, I do not think, will do me any good, as for the last 14 years I do not remember to have stopped at one place for 3 months at a stretch. On the other hand if by some chance I can live for months in one place, I hope it will do me good. I do not mind this. However, I feel that my work in this life is done. Through good and evil, pain and pleasure, my life-boat has been dragged on. The one great lesson I was taught is that life is misery, nothing but misery. Mother knows what is best. Each one of us is in the hands of Karma; it works itself out — and no nay. There is only one element in life which is worth having at any cost, and it is love. Love immense and infinite, broad as the sky and deep as the ocean — this is the one great gain in life. Blessed is he who gets it.
Ever yours in the Lord,
VIVEKANANDA.
LXXXVIII
MATH, BELUR,
15th December, 1898.
YOUR HIGHNESS, (Maharaja of Khetri.)
Your very kind letter received with the order of 500 on Mr. Dulichand. I am a little better now. Don't know whether this improvement will continue or not.
Are you to be in Calcutta this winter, as I hear? Many Rajas are coming to pay their respects to the new Viceroy. The Maharaja of Sikar is here, I learn from the papers already.
Ever praying for you and yours,
Yours in the Lord,
VIVEKANANDA.
LXXXIX
( Translated from Bengali)
DEOGHAR, VAIDYANATH.
3rd January, 1899.
DEAR MOTHER, (Shrimati Mrinalini Bose)
Some very important questions have been raised in your letter. It is not possible to answer them fully in a short note, still I reply to them as briefly as possible.
(1) Rishi, Muni, or God — none has power to force an institution on society. When the needs of the times press hard on it, society adopts certain customs for self-preservation. Rishis have only recorded those customs As a man often resorts even to such means as are good for immediate self-protection but which are very injurious in the future, similarly society also not unfrequently saves itself for the time being, but these immediate means which contributed to its preservation turn out to be terrible in the long run.
For example, take the prohibition of widow-marriage in our country. Don't think that Rishis or wicked men introduced the law pertaining to it. Notwithstanding the desire of men to keep women completely under their control, they never could succeed in introducing those laws without betaking themselves to the aid of a social necessity of the time. Of this custom two points should be specially observed:
(a) Widow-marriage takes place among the lower classes.
(b) Among the higher classes the number of women is greater than that of men.
Now, if it be the rule to marry every girl, it is difficult enough to get one husband apiece; then how to get, in succession, two or three for each? Therefore has society put one party under disadvantage, i.e. it does not let her have a second husband, who has had one; if it did, one maid would have to go without a husband. On the other hand, widow-marriage obtains in communities having a greater number of men than women, as in their case the objection stated above does not exist. It is becoming more and more difficult in the West, too, for unmarried girls to get husbands.
Similar is the case with the caste system and other social customs.
So, if it be necessary to change any social custom the necessity underlying it should be found out first of all, and by altering it, the custom will die of itself. Otherwise no good will be done by condemnation or praise.
(2) Now the question is: Is it for the good of the public at large that social rules are framed or society is formed? Many reply to this in the affirmative; some, again, may hold that it is not so. Some men, being comparatively powerful, slowly bring all others under their control and by stratagem, force, or adroitness gain their own objects. If this be true, what can be the meaning of the statement that there is danger in giving liberty to the ignorant? What, again, is the meaning of liberty?
Liberty does not certainly mean the absence of obstacles in the path of misappropriation of wealth etc. by you and me, but it is our natural right to be allowed to use our own body, intelligence, or wealth according to our will, without doing any harm to others; and all the members of a society ought to have the same opportunity for obtaining wealth, education, or knowledge. The second question is: Those who say that if the ignorant and the poor be given liberty, i.e. full right to their body, wealth, etc., and if their children have the same opportunity to better their condition and acquire knowledge as those of the rich and the highly situated, they would become perverse — do they say this for the good of society or blinded by their selfishness? In England too I have heard, "Who will serve us if the lower classes get education?"
For the luxury of a handful of the rich, let millions of men and women remain submerged in the hell of want and abysmal depth of ignorance, for if they get wealth and education, society will be upset!
Who constitute society? The millions — or you, I, and a few others of the upper classes?
Again, even if the latter be true, what ground is there for our vanity that we lead others? Are we omniscient? "— One should raise the self by the self." Let each one work out one's own salvation. Freedom in all matters, i.e. advance towards Mukti is the worthiest gain of man. To advance onself towards freedom — physical, mental, and spiritual — and help others to do so, is the supreme prize of man. Those social rules which stand in the way of the unfoldment of this freedom are injurious, and steps should be taken to destroy them speedily. Those institutions should be encouraged by which men advance in the path of freedom.
That in this life we feel a deep love at first sight towards a particular person who may not be endowed with extraordinary qualities, is explained by the thinkers of our country as due to the associations of a past incarnation.
Your question regarding the will is very interesting: it is the subject to know. The essence of all religions is the annihilation of desire, along with which comes, of a certainty, the annihilation of the will as well, for desire is only the name of a particular mode of the will. Why, again, is this world? Or why are these manifestations of the will? Some religions hold that the evil will should be destroyed and not the good. The denial of desire here would be compensated by enjoyments hereafter. This reply does not of course satisfy the wise. The Buddhists, on the other hand, say that desire is the cause of misery, its annihilation is quite desirable. But like killing a man in the effort to kill the mosquito on his cheek, they have gone to the length of annihilating their own selves in their efforts to destroy misery according to the Buddhistic doctrine. The fact is, what we call will is an inferior modification of something higher. Desirelessness means the disappearance of the inferior modification in the form of will and the appearance of that superior state That state is beyond the range of mind and intellect. But though the look of the gold mohur is quite different from that of the rupee and the pice, yet as we know for certain that the gold mohur is greater than either, so, that highest state — Mukti, or Nirvâna, call it what you like — though out of the reach of the mind and intellect, is greater than the will and all other powers. It is no power, but power is its modification, therefore it is higher. Now you will see that the result of the proper exercise of the will, first with motive for an object and then without motive, is that the will-power will attain a much higher state.
In the preliminary state, the form of the Guru is to be meditated upon by the disciple. Gradually it is to be merged in the Ishta. By Ishta is meant the object of love and devotion. . . . It is very difficult to superimpose divinity on man, but one is sure to succeed by repeated efforts. God is in every man, whether man knows it or not; your loving devotion is bound to call up the divinity in him.
Ever your well-wisher,
VIVEKANANDA.
XC
THE MATH, BELUR,
HOWRAH, BENGAL,
2nd February, 1899.
MY DEAR JOE, (Miss Josephine MacLeod.)
You must have reached N.Y. by this time and are in the midst of your own after a long absence. Fortune has favoured you at every step of this journey — even the sea was smooth and calm, and the ship nearly empty of undesirable company. Well, with me it is doing otherwise. I am almost desperate I could not accompany you. Neither did the change at Vaidyanath do me any good. I nearly died there, was suffocating for eight days and nights!! I was brought back to Calcutta more dead than alive, and here I am struggling to get back to life again.
Dr. Sarkar is treating me now.
I am not so despondent now as I was. I am reconciled to my fate. This year seems to be very hard for us. Yogananda, who used to live in Mother's house, is suffering for the last month and every day is at death's door. Mother knows best. I am roused to work again, though not personally but am sending the boys all over India to make a stir once more. Above all, as you know, the chief difficulty is of funds. Now that you are in America, Joe, try to raise some funds for our work over here.
I hope to rally again by March, and by April I start for Europe. Again Mother knows best.
I have suffered mentally and physically all my life, but Mother's kindness has been immense. The joy and blessings I had infinitely more than I deserve. And I am struggling not to fail Mother, but that she will always find me fighting, end my last breath will be on the battlefield.
My best love and blessings for you ever and ever.
Ever yours in the Truth,
VIVEKANANDA.
XCI
THE MATH,
ALAMBAZAR (?),
14th June, 1899.
MY DEAR FRIEND, (Raja of Khetri.)
I want your Highness in that fashion as I am here, you need most of friendship and love just now.
I wrote you a letter a few weeks ago but could not get news of yours. Hope you are in splendid health now. I am starting for England again on the 20th this month.
I hope also to benefit somewhat by this sea-voyage.
May you be protected from all dangers and may all blessings ever attend you!
I am yours in the Lord,
VIVEKANANDA.
PS. To Jagamohan my love and good-bye.
XCII
RIDGELY,
2nd September, 1899.
DEAR —,
. . . Life is a series of fights and disillusionments. . . . The secret of life is not enjoyment, but education through experience. But, alas, we are called off the moment we begin really to learn. That seems to be a potent argument for a future existence. . . . Everywhere it is better to have a whirlwind come over the work. That clears the atmosphere and gives us a true insight into the nature of things. It is begun anew, but on adamantine foundations. . . .
Yours with best wishes,
VIVEKANANDA.
XCIII
( Translated from Bengali)
MATH, BELUR,
26th December, 1900.
DEAR SHASHI, (Swami Ramakrishnananda)
I got all the news from your letter. If your health is bad, then certainly you should not come here; and also I am going to Mayavati tomorrow. It is absolutely necessary that I should go there once.
If Alasinga comes here, he will have to await my return. I do not know what those here are deciding about Kanai. I shall return shortly from Almora, and then I may be able to visit Madras. From Vaniyambadi I have received a letter. Write to the people there conveying my love and blessings, and tell them that on my way to Madras I shall surely visit them. Give my love to all. Don't work too hard. All is well here.
Yours affectionately,
VIVEKANANDA.
XCIV
PRABUDDHA BHARATA OFFICE,
ADVAITA ASHRAMA,
MAYAVATI (VIA ALMORA),
KUMAON, HIMALAYAS,
6th January, 1901.
MY DEAR MOTHER, (Mrs. Ole Bull.)
I send you forthwith a translation of the Nâsadiya Hymn sent by Dr. Bose through you. I have tried to make it as literal as possible.
I hope Dr. Bose has recovered his health perfectly by this time.
Mrs. Sevier is a strong woman, and has borne her loss quietly and bravely. She is coming over to England in April, and I am going over with her.
I ought to come to England as early as I can this summer; and as she must go to attend to her husband's affairs, I accompany her.
This place is very, very beautiful, and they have made it simply exquisite. It is a huge place several acres in area, and is very well kept. I hope Mrs. Sevier will be in a position to keep it up in the future. She wishes it ever so much, of course.
My last letter from Joe informed me that she was going up the . . . with Mme Calvé.
I am very glad to learn that Margot is leaving her lore for future use. Her book has been very much appreciated here, but the publishers do not seem to make any effort at sale.
The first day's touch of Calcutta brought the asthma back; and every night I used to get a fit during the two weeks I was there. I am, however, very well in the Himalayas.
It is snowing heavily here, and I was caught in a blizzard on the way; but it is not very cold, and all this exposure to the snows for two days on my way here seems to have done me a world of good.
Today I walked over the snow uphill about a mile, seeing Mrs. Sevier's lands; she has made beautiful roads all over. Plenty of gardens, fields, orchards, and large forests, all in her land. The living houses are so simple, so clean, and so pretty, and above all so suited for the purpose.
Are you going to America soon? If not, I hope to see you in London in three months.
Kindly give my best wishes to Miss Olcock and kindly convey my undying love to Miss Müller the next time you see her; so to Sturdy. I have seen my mother, my cousin, and all my people in Calcutta.
Kindly send the remittance you send my cousin to me — in my name so that I shall cash the cheque and give her the money. Saradananda and Brahmananda and the rest were well in the Math when I last left them.
All here send love.
Ever your loving son,
VIVEKANANDA.
PS. Kali has taken two sacrifices; the cause has already two European martyrs. Now, it is going to rise up splendidly.
V.
My love to Alberta and Mrs. Vaughan.
The snow is lying all round six inches deep, the sun is bright and glorious, and now in the middle of the day we are sitting outside, reading. And the snow all about us! The winter here is very mild in spite of the snow. The air is dry and balmy, and the water beyond all praise.
V.
XCV
MAYAVATI,
HIMALAYAS,
15th January, 1901.
MY DEAR STURDY,
I learn from Saradananda that you have sent over Rs. 1,529-5-5 to the Math, being the money that was in hand for work in England. I am sure it will be rightly used.
Capt. Sevier passed away about three months ago. They have made a fine place here in the mountains and Mrs. Sevier means to keep it up. I am on a visit to her, and I may possibly come over to England with her.
I wrote you a letter from Paris. I am afraid you did not get it.
So sorry to learn the passing away of Mrs. Sturdy. She has been a very good wife and good mother, and it is not ordinarily one meets with such in this life.
This life is full of shocks, but the effects pass away anyhow, that is the hope.
It is not because of your free expression of opinion in your last letter to me that I stopped writing. I only let the wave pass, as is my wont. Letters would only have made a wave of a little bubble.
Kindly tender my regards and love to Mrs. Johnson and other friends if you meet them.
And I am ever yours in the Truth,
VIVEKANANDA.
XCVI
THE MATH, BELUR,
HOWRAH DIST.,
BENGAL,
26th January, 1901.
MY DEAR MOTHER, (Mrs. Ole Bull)
Many thanks for your very encouraging words. I needed them very much just now. The gloom has not lifted with the advent of the new century, it is visibly thickening. I went to see Mrs. Sevier at Mayavati. On my way I learnt of the sudden death of the Raja of Khetri. It appears he was restoring some old architectural monument at Agra, at his own expense, and was up some tower on inspection. Part of the tower came down, and he was instantly killed.
The three cheques have arrived. They will reach my cousin when next I see her.
Joe is here, but I have not seen her yet.
The moment I touch Bengal, especially the Math, the asthmatic fits return! The moment I leave, I recover!
I am going to take my mother on pilgrimage next week. It may take months to make the complete round of pilgrimages. This is the one great wish of a Hindu widow. I have brought only misery to my people all my life. I am trying at least to fulfil this one wish of hers.
I am so glad to learn all that about Margot; everybody here is eager to welcome her back.
I hope Dr. Bose has completely recovered by this time.
I had a beautiful letter also from Mrs. Hammond. She is a great soul.
However, I am very calm and self-possessed this time and find everything better than I ever expected.
With all love,
Ever your son,
VIVEKANANDA.
XCVII
MATH, BELUR
MY DEAR SHASHI, (Swami Ramakrishnananda)
I am going with my mother to Rameswaram, that is all. I don't know whether I shall go to Madras at all. If I go, it will be strictly private. My body and mind are completely worked out; I cannot stand a single person. I do not want anybody. I have neither the strength nor the money, nor the will to take up anybody with me. Bhaktas (devotees) of Guru Maharaj or not, it does not matter. It was very foolish of you even to ask such a question. Let me tell you again, I am more dead than alive, and strictly refuse to see anybody. If you cannot manage this, I don't go to Madras. I have to become a bit selfish to save my body.
Let Yogin-Ma and others go their own way. I shall not take up any company in my present state of health.
Yours in love,
VIVEKANANDA.
XCVIII
THE MATH, BELUR,
HOWRAH DIST., BENGAL,
2nd February, 1901.
MY DEAR MOTHER, (Mrs. Ole Bull)
Several days ago I received your letter and a cheque for Rs. 150 included. I will tear up this one, as the three previous cheques I have handed over to my cousin.
Joe is here, and I have seen her twice; she is busy visiting. Mrs. Sevier is expected here soon en route to England. I expected to go to England with her, but as it now turns out, I must go on a long pilgrimage with my mother.
My health suffers the moment I touch Bengal; anyhow, I don't much mind it now; I am going on well and so do things about me.
Glad to learn about Margot's success, but, says Joe, it is not financially paying; there is the rub. Mere continuance is of little value, and it is a far cry from London to Calcutta. Well, Mother knows. Everybody is praising Margot's Kali the Mother; but alas! they can't get a book to buy; the booksellers are too indifferent to promote the sale of the book.
That this new century may find you and yours in splendid health and equipment for a yet greater future is and always has been the prayer of your son.
VIVEKANANDA.
IC
BELUR MATH,
DIST. HOWRAH,
14th February, 1901.
MY DEAR JOE (Miss Josephine MacLeod.)
I am ever so glad to hear that Bois is coming to Calcutta. Send him immediately to the Math. I will be here. If possible I will keep him here for a few days and then let him go again to Nepal.
Yours etc.,
VIVEKANANDA.
C
THE MATH, BELUR,
HOWRAH, BENGAL,
17th February, 1901.
DEAR JOE, (Miss Josephine MacLeod.)
Just now received your nice long letter. I am so glad that you met and approve Miss Cornelia Sorabji. I knew her father at Poona, also a younger sister who was in America. Perhaps her mother will remember me as the Sannyasin who used to live with the Thakore Sahib of Limbdi at Poona.
I hope you will go to Baroda and see the Maharani.
I am much better and hope to continue so for some time. I have just now a beautiful letter from Mrs. Sevier in which she writes a whole lot of beautiful things about you.
I am so glad you saw Mr. Tata and find him so strong and good.
I will of course accept an invitation if I am strong enough to go to Bombay.
Do wire the name of the steamer you leave by for Colombo. With all love,
Yours affectionately,
VIVEKANANDA.
CI
DACCA,
29th March, 1901.
MY DEAR MOTHER, (Mrs. Ole Bull.)
By this time you must have received my other note from Dacca. Saradananda has been suffering badly from fever in Calcutta, which has become simply a hell of demons this year. He has recovered and is now in the Math which, thank God, is one of the healthiest places in our Bengal.
I do not know what conversation took place between you and my mother; I was not present. I suppose it was only an eager desire on her part to see Margot, nothing else.
My advice to Margot would be to mature her plans in England and work them out a good length before she comes back. Good solid work must wait.
Saradananda expects to go to Darjeeling to Mrs. Banerji, who has been in Calcutta for a few days, as soon as he is strong enough.
I have no news yet of Joe from Japan. Mrs. Sevier expects to sail soon. My mother, aunt, and cousin came over five days ago to Dacca, as there was a great sacred bath in the Brahmaputra river. Whenever a particular conjunction of planets takes place, which is very rare, a huge concourse of people gather on the river on a particular spot. This year there has been more than a hundred thousand people; for miles the river was covered with boats.
The river, though nearly a mile broad at the place, was one mass of mud! But it was firm enough, so we had our bath and Pujâ (worship), and all that.
I am rather enjoying Dacca. I am going to take my mother and the other ladies to Chandranath, a holy place at the easternmost corner of Bengal.
I am rather well and hope you and your daughter and Margot are also enjoying splendid health.
With everlasting love,
Ever your son,
VIVEKANANDA.
PS. My cousin and mother send you and Margot their love.
PS. I do not know the date.
V.
CII
THE MATH,
15th May, 1901.
MY DEAR SWARUP (ÂNANDA),
Your letter from Naini Tal is quite exciting. I have just returned from my tour through East Bengal and Assam. As usual I am quite tired and broken down.
If some real good comes out of a visit to H. H. of Baroda I am ready to come over, otherwise I don't want to undergo the expense and exertion of the long journey Think it well over and make inquiries, and write me if you still think it would be best for the Cause for me to come to see H. H. . . .
Yours with love and blessings,
VIVEKANANDA.
CIII
THE MATH, BELUR,
HOWRAH DIST.,
BENGAL, INDIA,
18th May, 1901.
MY DEAR MARY, (Miss Mary Hale.)
Sometimes it is hard work to be tied to the shoestrings of a great name. And that was just what happened to my letter. You wrote on the 22nd January, 1901. You tied me to the latchet of a great name, Miss MacLeod. Consequently the letter has been following her up and down the world. Now it reached me yesterday from Japan, where Miss MacLeod is at present. Well, this, therefore, is the solution of the sphinx's riddle. "Thou shalt not join a great name with a small one."
So, Mary, you have been enjoying Florence and Italy, and I do not know where you be by this time. So, fat old "laidy", I throw this letter to the mercy of Monroe & Co., 7 rue Scribe.
Now, old "laidy" — so you have been dreaming away in Florence and the Italian lakes. Good; your poet objects to its being empty though.
Well, devoted sister, how about myself ? I came to India last fall, suffered all through winter, and went this summer touring through Eastern Bengal and Assam — through a land of giant rivers and hills and malaria — and after hard work of two months had a collapse, and am now back to Calcutta slowly recovering from the effects of it.
The Raja of Khetri died from a fall a few months ago. So you see things are all gloomy with me just now, and my own health is wretched. Yet I am sure to bob up soon and am waiting for the next turn.
I wish I were in Europe, just to have a long chat with you, and then return as quick to India; for, after all, I feel a sort of quiet nowadays, and have done with three-fourths of my restlessness.
My love to Harriet Woolley, to Isabel, to Harriet McKindley; and to mother my eternal love and gratitude. Tell mother, the subtle Hindu's gratitude runs through generations.
Ever yours in the Lord,
VIVEKANANDA.
PS. Write a line when you feel like it.
V.
CIV
( Translated from Bengali)
MATH, BELUR,
DIST., HOWRAH,
3rd June, 1901.
MY DEAR SHASHI, (Swami Ramakrishnanada)
Reading your letter I felt like laughing, and also rather sorry. The cause of the laughter is that you had a dream through indigestion and made yourself miserable, taking it to be real. The cause of my sorrow is that it is clear from this that your health is not good, and that your nerves require rest very badly.
Never have I laid a curse on you, and why should I do so now? All your life you have known my love for you, and today are you doubting it? True, my temper was ever bad, and nowadays owing to illness it occasionally becomes terrible — but know this for certain that my love can never cease.
My health nowadays is becoming a little better. Have the rains started in Madras? When the rains begin a little in the South, I may go to Madras via Bombay and Poona. With the onset of the rains the terrible heat of the South will perhaps subside.
My great love to you and all others. Yesterday Sharat returned to the Math from Darjeeling — his health is much better than it was before. I have come here after a tour of East Bengal and Assam. All work has its ups and downs, its periods of intensity and slackness. Again it will rise up. What fear? . . . .
Whatever that may be, I say that you stop your work for some time and come straight back to the Math. After you have taken a month's rest here, you and I together will make a grand tour via Gujarat, Bombay, Poona, Hyderabad, Mysore to Madras. Would not that be grand? If you cannot do this, stop your lectures in Madras for a month. Take a little good food and sleep well. Within two or three months I shall go there. In any case, reply immediately as to what you decide to do.
Yours with blessings,
VIVEKANANDA.
CV
THE MATH, BELUR,
HOWRAH DIST.,
14th June, 1901.
DEAR JOE, (Miss Josephine MacLeod.)
I am so glad you are enjoying Japan — especially Japanese art. You are perfectly correct in saying that we will have to learn many things from Japan. The help that Japan will give us will be with great sympathy and respect, whereas that from the West unsympathetic and destructive. Certainly it is very desirable to establish a connection between India and Japan.
As for me, I was thrown hors de combat in Assam. The climate of the Math is just reviving me a bit. At Shillong — the hill sanatorium of Assam — I had fever, asthma, increase of albumen, and my body swelled to almost twice ills normal size. These symptoms subsided, however, as soon as I reached the Math. It is dreadfully hot this year; but a bit of rain has commenced, and I hope we will soon have the monsoon in full force. I have no plans just now, except that the Bombay Presidency wants me so badly that I think of going there soon. We are thinking of starting touring through Bombay in a week or so.
The 300 dollars you speak of sent by Lady Betty have not reached me yet, nor have I any intimation of its arrival from General Patterson.
He, poor man, was rather miserable, after his wife and children sailed for Europe and asked me to come and see him, but unfortunately I was so ill, and am so afraid of going into the City that I must wait till the rains have set in.
Now, Joe dear, if I am to go to Japan, this time it is necessary that I take Saradananda with me to carry on the work. Also I must have the promised letter to Li Huang Chang from Mr. Maxim; but Mother knows the rest. I am still undecided.
So you went to Alanquinan to see the foreteller? Did he convince you of his powers? What did he say? Write particular s’il vous plait.
Jules Bois went as far as Lahore, being prevented from entering Nepal. I learn from the papers that he could not bear the heat and fell ill; then he took ship et bon voyage. He did not write me a single line since we met in the Math. You also are determined to drag Mrs. Bull down to Japan from Norway all the way — bien, Mademoiselle, vous êtes use puissante magicienne, sans doute. (Well, Miss, you are undoubtedly a powerful magician.). Well, Joe, keep health and spirits up; the Alanquinan man's words come out true most of them; and glorie et honneur await you — and Mukti. The natural ambition of woman is through marriage to climb up, leaning upon a man; but those days are gone. You shall be great without the help of any man, just as you are, plain, dear Joe — our Joe, everlasting Joe. . . .
We have seen enough of this life to care for any of its bubbles have we not Joe? For months I have been practicing to drive away all sentiments; therefore I stop here, and good-bye just now. It is ordained by Mother we work together; it has been already for the good of many; it shall be for the good of many more; so let it be. It is useless planning, useless high flights; Mother will find Her own way; . . . rest assured.
Ever yours with love and heart's blessings,
VIVEKANANDA.
PS. Just now came a cheque for Rs. 300 from Mr. Okakura, and the invitation. It is very tempting, but Mother knows all the same.
V.
CVI
THE MATH, BELUR,
18th June, 1901.
DEAR JOE, (Miss Josephine MacLeod.)
I enclose with yours an acknowledgement of Mr. Okakura's money — of course I am up to all your tricks.
However, I am really trying to come, but you know — one month to go — one to come — and a few days' stay! Never mind, I am trying my best. Only my terribly poor health, some legal affairs, etc., etc., may make a little delay.
With everlasting love,
VIVEKANANDA.
CVII
THE MATH, BELUR,
HOWRAH,
BENGAL, INDIA,
1901
DEAR JOE, (Miss Josephine MacLeod.)
I can't even in imagination pay the immense debt of gratitude I owe you. Wherever you are you never forget my welfare; and, there, you are the only one that bears all my burdens, all my brutal outbursts.
Your Japanese friend has been very kind, but my health is so poor that I am rather afraid I have not much time to spare for Japan. I will drag myself through the Bombay Presidency even if only to say, "How do you do?" to all kind friends.
Then two months will be consumed in coming and going, and only one month to stay; that is not much of a chance for work, is it?
So kindly pay the money your Japanese friend has sent for my passage. I shall give it back to you when you come to India in November.
I have had a terrible collapse in Assam from which I am slowly recovering. The Bombay people have waited and waited till they are sick — must see them this time.
If in spite of all this you wish me to come, I shall start the minute you write.
I had a letter from Mrs. Leggett from London asking whether the £300 have reached me safe. They have, and I had written a week or so before to her the acknowledgment, C/o Monroe & Co., Paris, as per her previous instructions.
Her last letter came to me with the envelope ripped up in a most barefaced manner! The post offices in India don't even try to do the opening of my mail decently.
Ever yours with love,
VIVEKANANDA.
CVIII
THE MATH,
5th July, 1901.
MY DEAR MARY, (Miss Mary Hale.)
I am very thankful for your very long and nice letter, especially as I needed just such a one to cheer me up a bit. My health has been and is very bad. I recover for a few days only; then comes the inevitable collapse. Well, this is the nature of the disease anyway.
I have been touring of late in Eastern Bengal and Assam. Assam is, next to Kashmir, the most beautiful country in India, but very unhealthy. The huge Brahmaputra winding in and out of mountains and hills, studded with islands, is of course worth one's while to see.
My country is, as you know, the land of waters. But never did I realise before what that meant. The rivers of East Bengal are oceans of rolling fresh water, not rivers, and so long that steamers work on them for weeks. Miss MacLeod is in Japan. She is of course charmed with the country and asked me to come over, but my health not permitting such a long voyage, I desisted. I have seen Japan before.
So you are enjoying Venice. The old man must be delicious; only Venice was the home of old Shylock, was it not?
Sam is with you this year — I am so glad! He must be enjoying the good things of Europe after his dreary experience in the North. I have not made any interesting friends of late, and the old ones that you knew of, have nearly all passed away, even the Raja of Khetri. He died of a fall from a high tower at Secundra, the tomb of Emperor Akbar. He was repairing this old grand piece of architecture at his own expense at Agra, and one day while on inspection, he missed his footing, and it was a sheer fall of several hundred feet. Thus we sometimes come to grief on account of our zeal for antiquity. Take care, Mary, don't be too zealous for your piece of Indian antiquity.
In the Mission Seal, the snake represents mysticism; the sun knowledge; the worked up waters activity; the lotus love; the swan the soul in the midst of all. With love to Sam and to mother,
Ever with love,
VIVEKANANDA.
PS. My letter had to be short; I am out of sorts all the time; it is the body!
CIX
THE MATH, BELUR,
6th July, 1901.
DEAR CHRISTINE,
Things come to me by fits — today I am in a fit of writing. The first thing to do is, therefore, to pen a few lines to you. I am known to be nervous, I worry much; but it seems, dear Christine, you are not far behind in that trick. One of our poets says, "Even the mountains will fly, the fire will be cold, yet the heart of the great will never change." I am small, very, but I know you are great, and my faith is always in your true heart. I worry about everything except you. I have dedicated you to the Mother. She is your shield, your guide. No harm can reach you — nothing hold you down a minute. I know it.
Ever yours in the Lord,
VIVEKANANDA.
CX
THE MATH, BELUR,
HOWRAH DIST., BENGAL,
27th August, 1901.
MY DEAR MARY, (Miss Mary Hale.)
I would that my health were what you expected — at least to write you a long letter. It is getting worse, in fact, every day, and so many complications and botherations without that. I have ceased to notice it at all.
I wish you all joy in your lovely Swiss chalet — splendid health, good appetite, and a light study of Swiss or other antiquities just to liven things up a bit. I am so glad you are breathing the free air of the mountains, but sorry that Sam is not in the best of health. Well, there is no anxiety about it, he has naturally such a fine physique. . . .
"Women's moods and man's luck — the gods themselves do not know, what to speak of man?" My instincts may be very feminine, but what I am exercised with just this moment is, that you get a little bit of manliness about you. Oh! Mary, your brain, health, beauty, everything is going to waste just for lack of that one essential — assertion of individuality. Your haughtiness, spirit, etc. are all nonsense, only mockery; you are at best a boarding-school girl, no backbone! no backbone!
Alas! this lifelong leading-string business! This is very harsh, very brutal; but I can't help it. I love you, Mary, sincerely, genuinely; I can't cheat you with namby-pamby sugar candies. Nor do they ever come to me.
Then again, I am a dying man; I have no time to fool in. Wake up, girl. I expect now from you letters of the right slashing order; give it right straight; I need at good deal of rousing.
I did not hear anything of the MacVeaghs when they were here. I have not had any direct message from Mrs. Bull or Niveditâ, but I hear regularly from Mrs.
Sevier, and they are all in Norway as guests of Mrs. Bull.
I don't know when Nivedita comes to India or if she ever comes back.
I am in a sense a retired man; I don't keep much note of what is going on about the Movement; then the Movement is getting bigger, and it is impossible for one man to know all about it minutely.
I now do nothing, except trying to eat and sleep and nurse my body the rest of the time. Good-bye, dear Mary; hope we shall meet again somewhere in this life, but, meeting or no meeting, I remain,
Ever your loving brother,
VIVEKANANDA.
CXI
THE MATH, BELUR,
HOWRAH,
29th August, 1901.
BLESSED AND BELOVED (Shri M. N. Banerji.)
I am getting better, though still very weak. . . . The present disturbance is simply nervous. Anyhow I am getting better every day.
I am so much beholden to mother (Holy Mother — Shri Sarada Devi) for her kind proposal, only I am told by everybody in the Math that Nilambar Babu's place and the whole of the village of Belur at that becomes very malarious this month and the next. Then the rent is so extravagant. I would therefore advise mother to take a little house in Calcutta if she decides to come. I may in all probability go and live there, as it is not good for me to catch malaria over and above the present prostration. I have not asked the opinion of Saradananda or Brahmananda yet. Both are in Calcutta. Calcutta is healthier these two months and very much less expensive.
After all, let her do as she is guided by the Lord. We can only suggest and may be entirely wrong. If she selects Nilambar's house for residence, do first arrange the rent etc. beforehand. "Mother" knows best. That is all I know too.
With all love and blessings,
Ever yours in the Lord,
VIVEKANANDA.
CXII
THE MATH, BELUR,
HOWRAH DIST.,
7th September, 1901.
BLESSED AND BELOVED, (Shri M. N. Banerji.)
I had to consult Brahmananda and others, and they were everyone in Calcutta, hence the delay in replying to your last.
The idea of taking a house for a whole year must be worked out with deliberation. As on the one hand there is some risk of catching malaria in Belur this month, in Calcutta on the other hand there is the danger of plague. Then again one is sure to avoid fever if one takes good care not to go into the interior of this village, the immediate bank of the river being entirely free from fever. Plague has not come to the river yet, and all the available places in this village are filled with Marwaris during the plague season.
Then again you ought to mention the maximum rent you can pay, and we seek the house accordingly. The quarter in the city is another suggestion. For myself, I have almost become a foreigner to Calcutta. But others will soon find a house after your mind. The sooner you decide these two points: (1) Whether mother stays at Belur or Calcutta, (2) If Calcutta, what rent and quarter, the better, as it can be done in a trice after receiving your reply.
Yours with love and blessings,
VIVEKANANDA.
PS. We are all right here. Moti has returned after his week's stay in Calcutta. It is raining here day and night last three days. Two of our cows have calved.
V.
CXIII
THE MATH, BELUR,
HOWRAH,
8th November, 1901.
MY DEAR JOE, (Miss Josephine MacLeod.)
By this this time you must have received the letter explaining the word abatement. I did not write the letter nor send the wire. I was too ill at the time to do either. I have been ever since my trip to East Bengal almost bedridden. Now I am worse than ever with the additional disadvantage of impaired eyesight. I would not write these things, but some people require details, it seems.
Well, I am so glad that you are coming over with your Japanese friends — they will have every attention in my power. I will most possibly be in Madras. I have been thinking of leaving Calcutta next week and working my way gradually to the South.
I do not know whether it will be possible to see the Orissan temples in company with your Japanese friends. I do not know whether I shall be allowed inside myself — owing to my eating "Mlechchha" food. Lord Curzon was not allowed inside.
However, your friends are welcome to what I can do always. Miss Müller is in Calcutta. Of course she has not visited us.
Yours with all love,
VIVEKANANDA.
CXIV
GOPAL LAL VILLA,
BENARES (VARANASI) CANTONMENT,
9th February, 1902.
MY DEAR SWARUP(ÂNANDA),
. . . In answer to Châru's letter, tell him to study the Brahma-Sutras himself.
What does he mean by the Brahma-Sutras containing references to Buddhism? He means the Bhâshyas, of course, or rather ought to mean, and Shankara was only the last Bhâshyakâra (commentator). There are references, though in Buddhistic literature, to Vedanta, and the Mahâyâna school of Buddhism is even Advaitistic. Why does Amara Singha, a Buddhist, give as one of the names of Buddha — Advayavâdi ? Charu writes, the word Brahman does not occur in the Upanishads! Quelle bêtise! I hold the Mahayana to be the older of the two schools of Buddhism.
The theory of Mâyâ is as old as the Rik-Samhitâ. The Shvetâshvatara Upanishad contains the word "Maya" which is developed out of Prakriti. I hold that Upanishad to be at least older than Buddhism.
I have had much light of late about Buddhism, and I am ready to prove:
(1) That Shiva-worship, in various forms, antedated the Buddhists, that the Buddhists tried to get hold of the sacred places of the Shaivas but, failing in that, made new places in the precincts just as you find now at Bodh-Gayâ and Sârnâth (Varanasi).
(2) The story in the Agni Purâna about Gayâsura does not refer to Buddha at all — as Dr. Rajendralal will have it — but simply to a pre-existing story.
(3) That Buddha went to live on Gayâshirsha mountain proves the pre-existence of the place.
(4) Gaya was a place of ancestor-worship already, and the footprint-worship the Buddhists copied from the Hindus.
(5) About Varanasi, even the oldest records go to prove it as the great place of Shiva-worship; etc., etc.
Many are the new facts I have gathered in Bodh-Gaya and from Buddhist literature. Tell Charu to read for himself, and not be swayed by foolish opinions.
I am rather well here, in Varanasi, and if I go on improving in this way, it will be a great gain.
A total revolution has occurred in my mind about the relation of Buddhism and Neo-Hinduism. I may not live to work out the glimpses, but I shall leave the lines of work indicated, and you and your brethren will have to work it out.
Yours with all blessings and love,
VIVEKANANDA.
CXV
GOPAL LAL VILLA,
BENARES (VARANASI) CANTONMENT,
10th February, 1902.
Welcome to India once more, dear mother (Mrs. Ole Bull) and daughter. A copy of a Madras journal that I received through the kindness of Joe delighted me exceedingly, as the reception Niveditâ had in Madras was for the good of both Nivedita and Madras. Her speech was indeed beautiful.
I hope you are resting well after your long journey, and so is Nivedita. I wish it so much that you should go for a few hours to a few villages west of Calcutta to see the old Bengali structures made of wood, bamboo, cane, mica, and grass.
These are the bungalows, most artistic. Alas! the name is travestied nowadays by every pigsty appropriating the name.
In old days a man who built a palace still built a bungalow for the reception of guests. The art is dying out. I wish I could build the whole of Nivedita's School in that style. Yet it is good to see the few that yet remained, at least one.
Brahmananda will arrange for it, and you have only to take a journey of a few hours.
Mr. Okakura has started on his short tour. He intends to visit Agra, Gwalior, Ajanta, Ellora, Chittore, Udaipur, Jaipur, and Delhi.
A very well-educated rich young man of Varanasi, with whose father we had a long-standing friendship, came back to this city yesterday. He is especially interested in art, and spending purposely a lot of money in his attempts to revive dying Indian arts. He came to see me only a few hours after Mr. Okakura left. He is just the man to show him artistic India (i.e. what little is left), and I am sure he will be much benefited by Okakura's suggestions. Okakura just found a common terracotta water-vessel here used by the servants. The shape and the embossed work on it simply charmed him, but as it is common earthenware and would not bear the journey, he left a request with me to have it reproduced in brass. I was at my wit's end as to what to do. My young friend comes a few hours after, and not only undertakes to have it done but offers to show a few hundreds of embossed designs in terracotta infinitely superior to the one Okakura fancied.
He also offers to show us old paintings in that wonderful old style. Only one family is left in Varanasi who can paint after the old style yet. One of them has painted a whole hunting scene on a pea, perfect in detail and action!
I hope Okakura will come to this city on his return and be this gentleman's guest and see a bit of what is left.
Niranjan has gone with Mr. Okakura, and as he is a Japanese, they don't object to his going into any temple. It seems that the Tibetans and the other Northern Buddhists have been coming here to worship Shiva all along.
They allowed him to touch the sign of Shiva and worship. Mrs. Annie Besant tried once, but, poor woman, although she bared her feet, put on a Sari, and humiliated herself to the dust before the priests, she was not admitted even into the compound of the temple. The Buddhists are not considered non-Hindus in any of our great temples. My plans are not settled; I may shift from this place very soon.
Shivananda and the boys send you all their welcome, regards, and love.
I am, as ever, your most affectionate son
VIVEKANANDA.
CXVI
BENARES (VARANASI),
12th February, 1902.
May all powers come unto you! (Sister Nivedita) May Mother Herself be your hands and mind! It is immense power — irresistible — that I pray for you, and, if possible, along with it infinite peace. . . .
If there was any truth in Shri Ramakrishna, may He take you into His leading, even as He did me, nay, a thousand times more!
VIVEKANANDA.
CXVII
( Translated from Bengali)
GOPAL LAL VILLA,
BENARES (VARANASI) CANTONMENT,
12th February 1902.
MY DEAR RAKHAL, (Swami Brahmananda.)
I was glad to get all the detailed news from your letter. Regarding Nivedita's School, I have written to her what I have to say. My opinion is that she should do what she considers to be best.
Don't ask my opinion on any other matter either. That makes me lose my temper. Just do that work for me — that is all. Send money, for at present only a few rupees are left.
Kanai (Nirbhayananda) lives on Mâdhukari (Cooked food obtained by begging from several houses.), does his Japa at the bathing ghat, and comes and sleeps here at night; Nyedâ does a poor man's work and comes and sleeps here at night. "Uncle" * and Niranjan have gone to Agra. I may get their letter today.
Continue doing your work as the Lord guides. Why bother about the opinion of this man and that? My love to all.
Yours affectionately.
VIVEKANANDA.
CXVIII
( Translated from Bengali)
GOPAL LAL VILLA,
BENARES (VARANASI) CANTONMENT,
18th February, 1902.
MY DEAR RAKHAL, (Swami Brahmananda.)
You must have received by this time my letter of yesterday containing an acknowledgment of the money. The main object of this letter is to write about __ . You should go and meet him as soon as you get this letter. . . . Get a competent doctor and have the disease diagnosed properly. Now where is Vishnu Mohini, the eldest daughter of Ram Babu (Ram Chandra Datta, a disciple of Shri Ramakrishna)? She has recently been widowed. . . .
Anxiety is worse than the disease. Give a little money — whatever is needed. If in this hell of a world one can bring a little joy and peace even for a day into the heart of a single person, that much alone is true; this I have learnt after suffering all my life; all else is mere moonshine. . . .
Reply very soon. "Uncle" (Mr. Okakura was emdearingly so called. "Kura" approximating to "Khurhâ" in Bengali which means uncle; Swamiji out of fun calls him uncle.) and Niranjan have written a letter from Gwalior. . . Here it is now becoming hot gradually. This place was cooler than Bodh-Gaya. . . . I was very pleased to hear that the Saraswati-Puja was celebrated by Nivedita with great success. If she wants to open the school soon, let her do so. Readings from the sacred books, worship, study — see that all these are being maintained. My love to all.
Yours affectionately,
VIVEKANANDA.
CXIX
( Translated from Bengali)
GOPAL LAL VILLA,
BENARES (VARANASI) CANTONMENT,
21st February, 1902.
MY DEAR RAKHAL,
I received a letter from you just now. If mother and grandmother desire to come, send them over. It is better to get away from Calcutta now when the season of plague is on. There is wide-spread plague in Allahabad; I do not know if it will spread to Varanasi this time . . . . Tell Mrs. Bull from me that a tour to Ellora and other places involves a difficult journey, and it is now very hot. Her body is so tired that it is not proper to go on a tour at present. It is several days since I received a letter from "Uncle" (Mr. Okakura was emdearingly so called. "Kura" approximating to "Khurhâ" in Bengali which means uncle; Swamiji out of fun calls him uncle.). The last news was that he had gone to Ajanta. Mahant also has not replied, perhaps he will do so with the reply to Raja Pyari Mohan's letter.. .
Write me in detail about the matter of the Nepal Minister. Give my special love and blessings to Mrs. Bull, Miss MacLeod, and all others. My love and greetings to you, Baburam (Swami Premananda), and all others. Has Gopal Dada (Swami Advaitananda) got the letter? Kindly look after the goat a bit.
Yours affectionately,
VIVEKANANDA.
PS. All the boys here send you their respectful salutations.
CXX
( Translated from Bengali)
GOPAL LAL VILLA,
BENARES (VARANASI) CANTONMENT,
24th February, 1902.
This morning I got a small American parcel sent by you. (Swami Brahmananda) I have received no letter, neither the registered one you refer to nor any other. Whether the Nepalese gentleman came and what happened — I have not been able to know anything at all about it. To write a simple letter so much trouble and so much delay! . . . Now I shall be relieved if I get the accounts. That also I get who knows after how many months! . . .
Yours affectionately,
VIVEKANANDA.
CXXI
THE MATH,
21st April, 1902.
DEAR JOE, (Miss Josephine MacLeod.)
It seems the plan of going to Japan seems to have come to nought. Mrs. Bull is gone, you are going. I am not sufficiently acquainted with the Japanese.
Sadananda has accompanied the Japanese to Nepal along with Kanai. Christine could not start earlier, as Margot could not go till the end of this month.
I am getting on splendidly, they say, but yet very weak and no water to drink. Anyhow the chemical analysis shows a great improvement. The swelling about the feet and the complaints have all disappeared.
Give my infinite love to Lady Betty and Mr. Leggett, to Alberta and Holly — the baby has my blessings from before birth and will have for ever.
How did you like Mayavati? Write me a line about it.
With everlasting love,
VIVEKANANDA.
CXXII
THE MATH,
BELUR, HOWRAH,
15th May, 1902.
DEAR JOE, (Miss Josephine MacLeod.)
I send you the letter to Madame Calvé.. . .I am somewhat better, but of course far from what I expected. A great idea of quiet has come upon me. I am going to retire for good — no more work for me. If possible, I will revert to my old days of begging.
All blessings attend you, Joe; you have been a good angel to me.
With everlasting love,
VIVEKANANDA.
CXXIII
THE MATH,
14th June, 1902.
DEAR DHIRÂ MÂTÂ, (Mrs. Ole Bull.)
. . . In my opinion, a race must first cultivate a great respect for motherhood, through the sanctification and inviolability of marriage, before it can attain to the ideal of perfect chastity. The Roman Catholics and the Hindus, holding marriage sacred and inviolate, have produced great chaste men and women of immense power. To the Arab, marriage is a contract or a forceful possession, to be dissolved at will, and we do not find there the development of the idea of the virgin or the Brahmachârin. Modern Buddhism — having fallen among races who had not yet come up to the evolution of marriage — has made a travesty of monasticism. So until there is developed in Japan a great and sacred ideal about marriage (apart from mutual attraction and love), I do not see how there can be great monks and nuns. As you have come to see that the glory of life is chastity, so my eyes also have been opened to the necessity of this great sanctification for the vast majority, in order that a few lifelong chaste powers may be produced. . . .
I wanted to write many things, but the flesh is weak . . . "Whosoever worships me, for whatsoever desire, I meet him with that." . . .
VIVEKANANDA
Interviews
xMiracles
An Indian Yogi in London
India's Mission
India and England
Indian Missionary's Mission to England
With the Swami Vivekananda at Madura
The Abroad and The Problems at Home
The Missionary Work of The First Hindu Sannyasin to The West
Reawakening of Hinduism on a National Basis
On Indian Women — Their Past, Present and Future
On The Bounds of Hinduism
