Complete Works of Swami Vivekananda - Vol-5


U. S. A.,
1st July, 1895.


I received your missionary book and the Ramnad photos. I have written to the Raja as well as the Dewan at Mysore. The missionary pamphlet must have reached here long ago, as the Ramabai circle controversy with Dr. Janes savoured of it, it seems. Now you need not be afraid of anything. There is one misstatement in that pamphlet. I never went to a big hotel in this country, and very few times to any other. At Baltimore, the small hotels, being ignorant, would not take in a black man, thinking him a negro. So my host, Dr. Vrooman, had to take me to a larger one, because they knew the difference between a negro and a foreigner. Let me tell you, Alasinga, that you have to defend yourselves. Why do you behave like babies? If anybody attacks your religion, why cannot, you defend it? As for me, you need not be afraid, I have more friends than enemies here, and in this country one-third are Christians, and only a small number of the educated care about the missionaries. Again, the very fact of the missionaries being against anything makes the educated like it. They are less of a power here now, and are becoming less so every day. If their attacks pain you, why do you behave like a petulant child and refer to me? . . . Cowardice is no virtue.

Here I have already got a respectable following. Next year I will organise it on a working basis, and then the work will be carried on. And when I am off to India, I have friends who will back me here and help me in India too; so you need not fear. So long as you shriek at the missionary attempts and jump without being able to do anything, I laugh at you; you are little dollies, that is what you are. . . . What can Swami do for old babies!!

I know, my son, I shall have to come and manufacture men out of you. I know that India is only inhabited by women and eunuchs. So do not fret. I will have to get means to work there. I do not put myself in the hands of imbeciles. You need not worry, do what little you can. I have to work alone from top to bottom. . . . "This Âtman (Self) is not to be reached by cowards." You need not be afraid for me. The Lord is with me, you defend yourselves only and show me you can do that; and I will be satisfied. Don't bother me any more with what anyone says about me. I am not waiting to hear any fool's judgment of me. You babies, great results are attained only by great patience, great courage, and great attempts. . . . Kidi's mind is taking periodic somersaults, I am afraid. . . .

The brave alone do great things, not the cowards. Know once for all, you faithless ones, that I am in the hands of the Lord. So long as I am pure and His servant, not a hair of my head will be touched. . . . Do something for the nation, then they will help you, then the nation will be with you. Be brave, be brave! Man dies but once. My disciples must not be cowards.

Ever yours with love,



29th (July?), 1895.

A glorious time to you, dear Mother (Mrs. William Sturges.) and I am sure this letter will find you in all health. Many thanks for the $50 you sent; it went a long way.

We have had such a nice time here. Two ladies came up all the way from Detroit to be with us here. They are so pure and good. I am going from the Thousand Island to Detroit and thence to Chicago.

Our class in New York is going on, and they have carried it bravely on, although I was not there.

By the by, the two ladies who have come from Detroit were in the class, and unfortunately were mighty frightened with imps and other persons of that ilk. They have been taught to put a little salt, just a little, in burning alcohol, and if there is a black precipitate, that must be the impurities showing the presence of the imps. However, these two ladies had too much fright from the imps. It is said that these imps are everywhere filling the whole universe. Father Leggett must be awfully downcast at your absence, as I did not hear from him up to date. Well, it is better to let grief have its way. So I do not bother him anymore.

Aunt Joe Joe must have had a terrible time at sea. All is well that ends well.

The babies (Hollister and Alberta -then at school in Germany) must be enjoying their stay in Germany very much. My ship loads of love to them.

We all here send you love, and I wish you a life that will be like a torch to generations to come.

Your son,



July, 1895.

DEAR MOTHER, (Mrs. Betty Sturges.)

I am sure you are in New York by this time, and that it is not very hot there now.

We are having great times here. Marie Louise arrived yesterday. So we are exactly seven now including all that have come yet.

All the sleep of the world has come upon me. I sleep at least two hours during the day and sleep through the whole night as a piece of log. This is a reaction, I think, from the sleeplessness of New York. I am also writing and reading a little, and have a class every morning after breakfast. The meals are being conducted on the strictest vegetarian principles, and I am fasting a good deal.

I am determined that several pounds of my fat shall be off before I leave. This is a Methodist place, and they will have their camp meeting in August. It is a very beautiful spot, but I am afraid it becomes too crowded during the season.

Miss Joe Joe's fly-bite has been cured completely by this time, I am sure Where is . . . Mother? Kindly give her my best regards when you write her next.

I will always look back upon the delightful time I had at Percy, and always thank Mr. Leggett for that treat I shall be able to go to Europe with him. When you meet him next, kindly give him my eternal love and gratitude. The world is always bettered by the love of the likes of him.

Are you with your friend, Mrs. Dora (long German name). She is a noble soul, a genuine Mahâtmâ (great soul). Kindly give her my love and regards.

I am in a sort of sleepy, lazy, happy state now and do not seem to dislike it. Marie Louise brought a little tortoise from New York, her pet. Now, arriving here, the pet found himself surrounded with his natural element. So by dint of persistent tumbling and crawling, he has left the love and fondlings of Marie Louise far, far behind. She was a little sorry at first, but we preached liberty with such a vigour that she had to come round quick

May the Lord bless you and yours for ever and ever is the constant prayer of


PS. Joe Joe did not send the birch bark book. Mrs. Bull was very glad to have the one I had sent her.

I had a large number of very beautiful letters from India. Everything is all right there. Send my love to the babies on the other side -the real "innocents abroad".



7th July, 1895.

DEAR FRIEND, (Mr. F. Leggett)

I see you are enjoying New York very much, so excuse my breaking into your reverie with a letter.

I had two beautiful letters from Miss MacLeod and Mrs. Sturges. Also they sent over two pretty birch bark books. I have filled them with Sanskrit texts and translations, and they go by today's post.

Mrs. Dora  is giving, I hear, some startling performances in the Mahatma line.

Since leaving Percy  I have invitations to come over to London from unexpected quarters, and that I look forward to with great expectations.

I do not want to lose this opportunity of working in London. And so your invitation, coupled with the London one, is, I know, a divine call for further work.

I shall be here all this month and only have to go to Chicago for a few days sometime in August.

Don't fret, Father Leggett, this is the best time for expectation -when sure in love.

Lord bless you ever and ever, and may all happiness be yours for ever, as you richly deserve it.

Ever yours in love and affection,



U. S. A.,
9th July, 1895.

. . . About my coming to India, the matter stands thus I am, as your Highness (The Maharaja of Khetri) well knows, a man of dogged perseverance. I have planted a seed in this country; it is already a plant, and I expect it to be a tree very soon. I have got a few hundred followers. I shall make several Sannyâsins, and then I go to India leaving the work to them. The more the Christian priests oppose me, the more I am determined to leave a permanent mark on their country. . . . I have already some friends in London. I am going there by the end of August. . . . This winter anyway has to be spent partly in London and partly in New York, and then I shall be free to go to India. There will be enough men to carry on the work here after this winter if the Lord is kind. Each work has to pass through these stages -ridicule, opposition, and then acceptance. Each man who thinks ahead of his time is sure to be misunderstood. So opposition and persecution are welcome, only I have to be steady and pure and must have immense faith in God, and all these will vanish. . . .



31st July, 1895.

DEAR FRIEND, (Francis Leggett)

I wrote you before this a letter, but as I am afraid it was not posted carefully, I write another.

I shall be in time before the 14th. I shall have to come to New York before the 11th anyway. So there will be time enough to get ready.

I shall go with you to Paris, for my principal object in going with you is to see you married. When you go away for a trip, I go to London. That is all.

It is unnecessary to repeat my everlasting love and blessings for you and yours.

Ever your son,



U. S. A.,
August 1895.

By the time this reaches you, dear Alasinga, I shall be in Paris. . . . I have done a good deal of work this year and hope to do a good deal more in the next. Don't bother about the missionaries. It is quite natural that they should cry. Who does not when his bread is dwindling away? The missionary funds have got a big gap the last two years, and it is on the increase. However, I wish the missionaries all success. So long as you have love for God and Guru and faith in truth, nothing can hurt you, my son. But the loss of any of these is dangerous. You have remarked well; my ideas are going to work in the West better than in India. . . . I have done more for India than India ever did for me. . . . I believe in truth, the Lord sends me workers by the scores wherever I go -and they are not like the . . . disciples either -they are ready to give up their lives for their Guru. Truth is my God, the universe my country I do not believe in duty. Duty is the curse of the Samsâri (householder), not for the Sannyâsin. Duty is humbug. I am free, my bonds are cut; what care I where this body goes or does not go. You have helped me well right along. The Lord will reward you. I sought praise neither from India nor from America, nor do I seek such bubbles. I have a truth to teach, I, the child of God And He that gave me the truth will send me fellow workers from the earth's bravest and best. You Hindus will see in a few years what the Lord does in the West. You are like the Jews of old -dogs in the manger, who neither eat nor allow others to eat. You have no religion your God is the kitchen, your Bible the cooking-pots.
. . . You are a few brave lads. . . . Hold on, boys, no cowards among my children. . . . Are great things ever done smoothly? Time, patience, and indomitable will must show. I could have told you many things that would have made your heart leap, but I will not. I want iron wills and hearts that do not know how to quake. Hold on. The Lord bless you.

Ever yours with blessings,



August, 1895.


. . . Now here is another letter from Mr. Sturdy I send it over to you. See how things are being prepared ahead. Don't you think this coupled with Mr. Leggett's invitation as a divine call? I think so and am following it. I am going by the end of August with Mr. Leggett to Paris, and then I go to London.

What little can be done for my brethren and my work is all the help I want from you now. I have done my duty to my people fairly well. Now for the world that gave me this body -the country that gave me the ideas, the humanity which allows me to be one of them!

The older I grow, the more I see behind the idea of the Hindus that man is the greatest of all beings. So say the Mohammedans too. The angels were asked by Allah to bow down to Adam. Iblis did not, and therefore he became Satan. This earth is higher than all heavens; this is the greatest school in the universe; and the Mars or Jupiter people cannot be higher than we, because they cannot communicate with us. The only so-called higher beings are the departed, and these are nothing but men who have taken another body. This is finer, it is true, but still a man-body, with hands and feet, and so on. And they live on this earth in another Âkâsha, without being absolutely invisible. They also think, and have consciousness, and everything else like us. So they also are men, so are the Devas, the angels. But man alone becomes God; and they all have to become men again in order to become God. . . .

Yours etc.,



26th August, 1895.

Aum tat sat

DEAR FRIEND, (Mr. E. T. Sturdy)

I arrived here day before yesterday. I came over to this country as the guest of an American friend who is going to be married here next week.

I shall have to stop here with him till that time; and after that I shall be free to come to London.

Eagerly anticipating the joy of meeting you,

Ever yours in Sat,



9th September, 1895.


. . . I am surprised you take so seriously the missionaries' nonsense. . . . If the people in India want me to keep strictly to my Hindu diet, please tell them to send me a cook and money enough to keep him. This silly bossism without a mite of real help makes me laugh. On the other hand, if the missionaries tell you that I have ever broken the two great vows of the Sannyâsin -chastity and poverty -tell them that they are big liars. Please write to the missionary Hume asking him categorically to write you what misdemeanour he saw in me, or give you the names of his informants, and whether the information was first-hand or not; that will settle the question and expose the whole thing. . . .

As for me, mind you, I stand at nobody's dictation. I know my mission in life, and no chauvinism about me; I belong as much to India as to the world, no humbug about that. I have helped you all I could. You must now help yourselves. What country has any special claim on me? Am I any nation's slave? Don't talk any more silly nonsense, you faithless atheists.

I have worked hard and sent all the money I got to Calcutta and Madras, and then after doing all this, stand their silly dictation! Are you not ashamed? What do I owe to them? Do I care a fig for their praise or fear their blame? I am a singular man, my son, not even you can understand me yet. Do your work; if you cannot, stop; but do not try to "boss" me with your nonsense. I see a greater Power than man, or God, or devil at my back. I require nobody's help. I have been all my life helping others. . . . They cannot raise a few rupees to help the work of the greatest man their country ever produced -Ramakrishna Paramahamsa; and they talk nonsense and want to dictate to the man for whom they did nothing, find who did everything he could for them! Such is the ungrateful world!

Do you mean to say I am born to live and die one of those caste-ridden, superstitious, merciless, hypocritical, atheistic cowards that you find only amongst the educated Hindus? I hate cowardice; I will have nothing to do with cowards or political nonsense. I do not believe in any politics. God and truth are the only politics in the world, everything else is trash.

I am going to London tomorrow. . . .

Yours with blessings



24th October, 1895.


. . . I have already delivered my first address, and you may see how well it has been received by the notice in the Standard. The Standard is one of the most influential conservative papers. I am going to be in London for a month, then I go off to America and shall come back again next summer. So far you see the seed is well sown in England. . . .

Take courage and work on. Patience and steady work -this is the only way. Go on; remember -patience and purity and courage and steady work. . . . So long as you are pure, and true to your principles, you will never fail -Mother will never leave you, and all blessings will be yours.

Yours with love,



18th November, 1895.


. . . In England my work is really splendid, I am astonished myself at it. The English people do not: talk much in the newspapers, but they work silently. I am sure of more work in England than in America. Bands and bands come, and I have no room for so many; so they squat on the floor, ladies and all. I tell them to imagine that they are under the sky of India, under a spreading banyan, and they like the idea. I shall have to go away next week, and they are so sorry. Some think my work here will be hurt a little if I go away so soon. I do not think so. I do not depend on men or things. The Lord alone I depend upon -and He works through me.

. . . Please everybody without becoming a hypocrite and without being a coward. Hold on to your own ideas with strength and purity, and whatever obstructions may now be in your way, the world is bound to listen to you in the long run. . . .

I have no time even to die, as the Bengalis say. I work, work, work, and earn my own bread and help my country, and this all alone, and then get only criticism from friends and foes for all that! Well, you are but children, I shall have to bear everything. I have sent for a Sannyâsin from Calcutta and shall leave him to work in London. I want one more for America -I want my own man. Guru-Bhakti is the foundation of all spiritual development.

. . . I am really tired from incessant work. Any other Hindu would have died if he had to work as hard as I have to. . . . I want to go to India for a long rest. . . .

Ever yours with love and blessings,



228 W. 39TH ST., NEW YORK,
20th December, 1895.


. . . Have patience and be faithful unto death. Do not fight among yourselves. Be perfectly pure in money dealings. . . . We will do great things yet. . . . So long as you have faith and honesty and devotion, everything will prosper.

. . . In translating the Suktas, pay particular attention to the Bhâshyakâras (commentators), and pay no attention whatever to the orientalists. They do not understand a single thing about our Shâstras (scriptures). It is not given to dry philologists to understand philosophy or religion. . . . For instance the word Ânid-avâtam in the Rig-Veda was translated -"He lived without breathing". Now, here the reference is really to the chief Prâna, and Avâtam has the root-meaning for unmoved, that is, without vibration. It describes the state in which the universal cosmic energy, or Prana, remains before the Kalpa (cycle of creation) begins: vide -the Bhashyakaras. Explain according to our sages and not according to the so-called European scholars. What do they know?

. . . Be bold and fearless, and the road will be clear. . . . Mind, you have nothing whatsoever to do with the Theosophists. If you all stand by me and do not lose patience, I assure you, we shall do great work yet. The great work will be in England, my boy, by and by. I feel you sometimes get disheartened, and I am afraid you get temptations to play in the hands of the Theosophists. Mind you, the Guru-Bhakta will conquer the world -this is the one evidence of history. . . . It is faith that makes a lion of a man. You must always remember how much work I have to do. Sometimes I have to deliver two or three lectures a day -and thus I make my way against all odds -hard work; any weaker man would die.

. . . Hold on with faith and strength; be true, be honest, be pure, and don't quarrel among yourselves. Jealousy is the bane of our race.

With love to you and all our friends there,




228 W. 39TH STREET,
10th February, 1896.

DEAR SISTER, (Miss Mary Hale)

I was astonished at learning that you have not received my letter yet. I wrote immediately after the receipt of yours and also sent you some booklets of three lectures I delivered in New York. These Sunday public lectures are now taken down in shorthand and printed. Three of them made two little pamphlets, several copies of which I have forwarded to you. I shall be in New York two weeks more, and then I go to Detroit to come back to Boston felt a week or two.

My health is very much broken down this year by constant work. I am very nervous. I have not slept a single night soundly this winter. I am sure I am working too much, yet a big work awaits me in England.

I will have to go through it, and then I hope to reach India and have a rest all the rest of my life. I have tried at least to do my best for the world, leaving, tile result to the Lord. Now I am longing for rest. Hope I will get some, and the Indian people will give me up. How I would like to become dumb for some years and not talk at all! I was not made for these struggles and fights of the world. I am naturally dreamy and restful. I am a born idealist, can only live in a world of dreams; the very touch of fact disturbs my visions arid makes me unhappy. They, will be done!

I am ever ever grateful to you four sisters; to you I owe everything I have in this country. May you be ever blessed and happy. Wherever I be, you will always be remembered with the deepest gratitude and sincerest love. The whole life is a succession of dreams. My ambition is to be a conscious dreamer, that is all. My love to all -to Sister Josephine.

Ever your affectionate brother,



13th February, 1896.


About the Sannyâsin coming over from India, I am sure he will help you in the translation work, also in other work. Later on, when I come, I may send him over to America. Today another Sannyasin has been added to the list. This time it is a man who is a genuine American and a religious teacher of some standing in the country. He was Dr. Street. He is now Yogananda, as his leaning is all towards Yoga.

I have been sending regular reports to the Brahmavâdin from here. They will be published soon. It takes such a long time for things to reach India! Things are growing nobly in India. As there was no hocus-pocus from the beginning, the Vedanta is drawing the attention of the highest classes in American society. Sarah Bernhardt, the French actress, has been playing "Iziel" here. It is a sort of Frenchified life of Buddha, where a courtesan "Iziel" wants to seduce the Buddha, under the banyan - and the Buddha preaches to her the vanity of the world, whilst she is sitting all the time in Buddha's lap. However, all is well that ends well -the courtesan fails. Madame Bernhardt acts the courtesan. I went to see the Buddha business -and Madame spying me in the audience wanted to have an interview with me. A swell family of my acquaintance arranged the affair. There were besides Madame M. Morrel, the celebrated singer, also the great electrician Tesla. Madame is a very scholarly lady and has studied up the metaphysics a good deal. M. Morrel was being interested, but Mr. Tesla was charmed to hear about the Vedantic Prâna and Âkâsha and the Kalpas, which according to him are the only theories modern science can entertain. Now both Akasha and Prana again are produced from the cosmic Mahat, the Universal Mind, the Brahmâ or Ishvara. Mr. Tesla thinks he can demonstrate mathematically that force and matter are reducible to potential energy. I am to go and see him next week, to get this new mathematical demonstration.

In that case, the Vedantic cosmology will be placed on the surest of foundations. I am working a good deal now upon the cosmology and eschatology (That is, doctrine of the last things -death, judgement, etc.) of the Vedanta. I clearly see their perfect unison with modern science, and the elucidation of the one will be followed by that of the other. I intend to write a book later on in the form of questions and answers. (This was never done. But from his lectures in London in 1896, it is easy to see that his mind was still working on these ideas. (See also Vol. VIII Sayings and Utterances & Letter to Mr. Sturdy.)). The first chapter will be on cosmology, showing the harmony between Vedantic theories and modern science.

The eschatology will be explained from the Advaitic standpoint only. That is to say, the dualist claims that the soul after death passes on to the Solar sphere, thence to the Lunar sphere, thence to the Electric sphere. Thence he is accompanied by a Purusha to Brahmaloka. (Thence, says the Advaitist, he goes to Nirvâna.)

Now on the Advaitic side, it is held that the soul neither comes nor goes, and that all these spheres or layers of the universe are only so many varying products of Akasha and Prana. That is to say, the lowest or most condensed is the Solar sphere, consisting of the visible universe, in which Prana appears as physical force, and Akasha as sensible matter. The next is called the Lunar sphere, which surrounds the Solar sphere. This is not the moon at all, but the habitation of the gods, that is to say, Prana appears in it as psychic forces, and Akasha as Tanmâtras or fine particles. Beyond this is the Electric sphere, that is to say, a condition in which the Prana is almost inseparable from Akasha, and you can hardly tell whether Electricity is force or matter. Next is the Brahmaloka. where there is neither Prana nor Akasha, but both are merged in the mind stuff, the primal energy. And here -there big neither Prana nor Akasha -the Jiva contemplates the whole universe as Samashti or the sum total of Mahat or mind. This appears as a Purusha, an abstract universal soul, yet not the Absolute, for still there is multiplicity. From this the Jiva finds at last that Unity which is the end. Advaitism says that these are the visions which rise in succession before the Jiva, who himself neither goes nor comes, and that in the same way this present vision has been projected. The projection (Srishti) and dissolution must take place in the same order, only one means going backward, and the other coming out.

Now as each individual can only see his own universe, that universe is created with his bondage and goes away with his liberation, although it remains for others who are in bondage. Now name and form constitute the universe. A wave in the ocean is a wave, only in so far as it is bound by name and form. If the wave subsides, it is the ocean, but those name and form have immediately vanished forever. So though the name and form of wave could never be without water that was fashioned into the wave by them, yet the name and form themselves were not the wave. They die as soon as ever it returns to water. But other names and forms live in relation to other waves. This name-and-form is called Mâyâ, and the water is Brahman. The wave was nothing but water all the time, yet as a wave it had the name and form. Again this name and form cannot remain for one moment separated from the wave, although the wave as water can remain eternally separate from name and form. But because the name and form can never he separated, they can never be said to exist. Yet they are not zero. This is called Maya.

I want to work; all this out carefully, but you will see at a glance that I am on the right track. It will take more study in physiology, on the relations between the higher and lower centres, to fill out the psychology of mind Chitta (mind-stuff), and Buddhi (intellect), and so on. But I have clear light now, free of all hocus-pocus. I want to give them dry, hard reason, softened in tile sweetest syrup of love and made spicy with intense work, and cooked in the kitchen of Yoga, so that even a baby can easily digest it.

Yours etc.,



U. S. A.,
17th February, 1896.


. . . I have used some very harsh words in my letters, which you ought to excuse, as you know, I get nervous at times. The work is terribly hard; and the more it is growing, the harder it is becoming. I need a long rest very badly. Yet a great work is before me in England.

Have patience, my son -it will grow beyond all your expectations. . . . Every work has got to pass through hundreds of difficulties before succeeding. Those that persevere will see the light, sooner or later.

I have succeeded now in rousing the very heart of the American civilisation, New York, but it has been a terrific struggle. . . . I have spent nearly, all I had on this New York work and in England. Now things are in such a shape that they will go on. Just as I am writing to you, every one of my bones is paining after last afternoon's long Sunday public lecture. Then you see, to put the Hindu ideas into English and then make out of dry philosophy and intricate mythology and queer startling psychology, a religion which shall be easy, simple, popular, and at the same time meet the requirements of the highest minds -is a task only those can understand who have attempted it. The dry, abstract Advaita must become living -poetic -in everyday life; out of hopelessly intricate mythology must come concrete moral forms; and out of bewildering Yogi-ism must come the most scientific and practical psychology -and all this must be put in a form so that a child may grasp it. That is my life's work. The Lord only knows how far I shall succeed. "To work we have the right, not to the fruits thereof." It is hard work, my boy, hard work! To keep one's self steady in the midst of this whirl of Kâma-Kânchana (lust and gold) and hold on to one's own ideals, until disciples are moulded to conceive of the ideas of realisation and perfect renunciation, is indeed difficult work, my boy. Thank God, already there is great success. I cannot blame the missionaries and others for not understanding me -they hardly ever saw a man who did not care in the least about women and money. At first they could not believe it to be possible; how could they? You must not think that the Western nations have the same ideas of chastity and purity as the Indians. Their equivalents are virtue and courage. . . . People are now flocking to me. Hundreds have now become convinced that there are men who can really control their bodily desires; and reverence and respect for these principles are growing. All things come to him who waits. May you be blessed for ever and ever!

Yours with love,



23rd March, 1896.


. . . One of my new Sannyâsins is indeed a woman. . . . The others are men. I am going to make some more in England and take them over to India with me. These "white" faces will have more influence in India than the Hindus; moreover, they are vigorous, the Hindus are dead. The only hope of India is from the masses. The upper classes are physically and morally dead. . . .

My success is due to my popular style -the greatness of a teacher consists in the simplicity of his language.

. . . I am going to England next month. I am afraid I have worked too much; my nerves are almost shattered by this long-continued work. I don't want you to sympathise, but only I write this so that you may not expect much from me now. Work on, the best way you can. I have very little hope of being able to do great things now. I am glad, however, that a good deal of literature has been created by taking down stenographic notes of my lectures. Four books are ready. . . . Well, I am satisfied that I have tried my best to do good, and shall have a clear conscience when I retire from work and sit down in a cave.

With love and blessings to all,



U. S. A.,
March, 1896.


. . . 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,



14th April, 1896.


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,



14th July, 1896.


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.,



6th August, 1896.


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,


PS. Do not be afraid, money and everything will come soon.



8th August, 1896.


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,



23rd August, 1896.


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 by 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,



26th August, 1896.


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,



22nd September, 1896.


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.



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,





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 have 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,



28th October, 1896.


. . . 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,


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.



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".


11th November, 1896.


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.,


PS. The first edition of Râja-Yoga is sold out, and a second is in the press. India and America are the biggest buyers.



20th November, 1896.


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,



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,


(Translated from Bengali)

ॐ तत् सत्

6th April, 1897.

HONOURED MADAM, (Shrimati Sarala Ghoshal -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. Everyone has the power to judge of good and 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,



29th May, 1897.


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: "न तस्य रोगो न जरा न मृत्युः प्राप्तस्य योगाग्निमयं शरीरम्"- 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,