Complete Works of Swami Vivekananda - Vol-5

(Madras Times, February, 1897)

For the past few weeks, the Hindu public of Madras have been most eagerly expecting the arrival of Swami Vivekananda, the great Hindu monk of world-wide fame. At the present moment his name is on everybody's lips. In the school, in the college, in the High Court, on the marina, and in the streets and bazars of Madras, hundreds of inquisitive spirits may be seen asking when the Swami will be coming. Large numbers of students from the mofussil, who have come up for the University examinations are staying here, awaiting the Swami, and increasing their hostelry bills, despite the urgent call of their parents to return home immediately. In a few days the Swami will be in our midst. From the nature of the receptions received elsewhere in this Presidency, from the preparations being made here, from the triumphal arches erected at Castle Kernan, where the "Prophet" is to be lodged at the cost of the Hindu public, and from the interest taken in the movement by the leading Hindu gentlemen of this city, like the Hon'ble Mr. Justice Subramaniya Iyer, there is no doubt that the Swami will have a grand reception. It was Madras that first recognised the superior merits of the Swami and equipped him for Chicago. Madras will now have again the honour of welcoming the undoubtedly great man who has done so much to raise the prestige of his motherland. Four year ago, when the Swami arrived here, he was practically an obscure individual. In an unknown bungalow at St. Thome he spent nearly two months, all along holding conversations on religious topics and teaching and instructing all comers who cared to listen to him. Even then a few educated young men with "a keener eye" predicted that there was something in the man, "a power", that would lift him above all others, that would pre-eminently enable him to be the leader of men. These young men, who were then despised as "misguided enthusiasts", "dreamy revivalists", have now the supreme satisfaction of seeing their Swami, as they love to call him, return to them with a great European and American fame. The mission of the Swami is essentially spiritual. He firmly believes that India, the motherland of spirituality, has a great future before her. He is sanguine that the West will more and more come to appreciate what he regards as the sublime truths of Vedanta. His great motto is "Help, and not Fight" "Assimilation, and not Destruction", "Harmony and Peace, and not Dissension". Whatever difference of opinion followers of other creeds may have with him, few will venture to deny that the Swami has done yeoman's service to his country in opening the eyes of the Western world to "the good in the Hindu". He will always be remembered as the first Hindu Sannyâsin who dared to cross the sea to carry to the West the message of what he believes in as a religious peace.

A representative of our paper interviewed the Swami Vivekananda, with a view to eliciting from him an account of the success of his mission in the West. The Swami very courteously received our representative and motioned him to a chair by his side. The Swami was dressed in yellow robes, was calm, serene, and dignified, and appeared inclined to answer any questions that might be put to him. We have given the Swami's words as taken down in shorthand by our representative.

"May I know a few particulars about your early life?" asked our representative.

The Swami said: "Even while I was a student at Calcutta, I was of a religious temperament. I was critical even at that time of my life, mere words would not satisfy me. Subsequently I met Ramakrishna Paramahamsa, with whom I lived for a long time and under whom I studied. After the death of my father I gave myself up to travelling in India and started a little monastery in Calcutta. During my travels, I came to Madras, where I received help from the Maharaja of Mysore and the Raja of Ramnad."

"What made Your Holiness carry the mission of Hinduism to Western countries?"
"I wanted to get experience. My idea as to the keynote of our national downfall is that we do not mix with other nations -that is the one and the sole cause. We never had opportunity to compare notes. We were Kupa-Mandukas (frogs in a well)."

"You have done a good deal of travelling in the West?"

"I have visited a good deal of Europe, including Germany and France, but England and America were the chief centres of my work. At first I found myself in a critical position, owing to the hostile attitude assumed against the people of this country by those who went there from India. I believe the Indian nation is by far the most moral and religious nation in the whole world, and it would be a blasphemy to compare the Hindus with any other nation. At first, many fell foul of me, manufactured huge lies against me by saying that I was a fraud, that I had a harem of wives and half a regiment of children. But my experience of these missionaries opened my eyes as to what they are capable of doing in the name of religion. Missionaries were nowhere in England. None came to fight me. Mr. Lund went over to America to abuse me behind my back, but people would not listen to him. I was very popular with them. When I came back to England, I thought this missionary would be at me, but the Truth silenced him. In England the social status is stricter than caste is in India. The English Church people are all gentlemen born, which many of the missionaries are not. They greatly sympathised with me. I think that about thirty English Church clergymen agree entirely with me on all points of religious discussion. I was agreeably surprised to find that the English clergymen, though they differed from me, did not abuse me behind my back and stab me in the dark. There is the benefit of caste and hereditary culture."

"What has been the measure of your success in the West?"

"A great number of people sympathised with me in America -much more than in England. Vituperation by the low-caste missionaries made my cause succeed better. I had no money, the people of India having given me my bare passage-money, which was spent in a very short time. I had to live just as here on the charity of individuals. The Americans are a very hospitable people. In America one-third of the people are Christians, but the rest have no religion, that is they do not belong to any of the sects, but amongst them are to be found the most spiritual persons. I think the work in England is sound. If I die tomorrow and cannot send any more Sannyasins, still the English work will go on. The Englishman is a very good man. He is taught from his childhood to suppress all his feelings. He is thickheaded, and is not so quick as the Frenchman or the American. He is immensely practical. The American people are too young to understand renunciation. England has enjoyed wealth and luxury for ages. Many people there are ready for renunciation. When I first lectured in England I had a little class of twenty or thirty, which was kept going when I left, and when I went back from America I could get an audience of one thousand. In America I could get a much bigger one, as I spent three years in America and only one year in England. I have two Sannyasins -one in England and one in America, and I intend sending Sannyasins to other countries.

"English people are tremendous workers. Give them an idea, and you may be sure that that idea is not going to be lost, provided they catch it. People here have given up the Vedas, and all your philosophy is in the kitchen. The religion of India at present is 'Don't-touchism' -that is a religion which the English people will never accept. The thoughts of our forefathers and the wonderful life-giving principles that they discovered, every nation will take. The biggest guns of the English Church told me that I was putting Vedantism into the Bible. The present Hinduism is a degradation. There is no book on philosophy, written today, in which something of our Vedantism is not touched upon -even the works of Herbert Spencer contain it. The philosophy of the age is Advaitism, everybody talks of it; only in Europe, they try to be original. They talk of Hindus with contempt, but at the same time swallow the truths given out by the Hindus. Professor Max Müller is a perfect Vedantist, and has done splendid work in Vedantism. He believes in re-incarnation."

"What do you intend doing for the regeneration of India?"

"I consider that the great national sin is the neglect of the masses, and that is one of the causes of our downfall. No amount of politics would be of any avail until the masses in India are once more well educated, well fed, and well cared for. They pay for our education, they build our temples, but in return they get kicks. They are practically our slaves. If we want to regenerate India, we must work for them. I want to start two central institutions at first -one at Madras and the other at Calcutta -for training young men as preachers. I have funds for starting the Calcutta one. English people will find funds for my purpose.

"My faith is in the younger generation, the modern generation, out of them will come my workers. They will work out the whole problem, like lions. I have formulated the idea and have given my life to it. If I do not achieve success, some better one will come after me to work it out, and I shall be content to struggle. The one problem you have is to give to the masses their rights. You have the greatest religion which the world ever saw, and you feed the masses with stuff and nonsense. You have the perennial fountain flowing, and you give them ditch-water. Your Madras graduate would not touch a low-caste man, but is ready to get out of him the money for his education. I want to start at first these two institutions for educating missionaries to be both spiritual and secular instructors to our masses. They will spread from centre to centre, until we have covered the whole of India. The great thing is to have faith in oneself, even before faith in God; but the difficulty seems to be that we are losing faith in ourselves day by day. That is my objection against the reformers. The orthodox have more faith and more strength in themselves, in spite of their crudeness; but the reformers simply play into the hands of Europeans and pander to their vanity. Our masses are gods as compared with those of other countries. This is the only country where poverty is not a crime. They are mentally and physically handsome; but we hated and hated them till they have lost faith in themselves. They think they are born slaves. Give them their rights, and let them stand on their rights. This is the glory of the American civilization. Compare the Irishman with knees bent, half-starved, with a little stick and bundle of clothes, just arrived from the ship, with what he is, after a few months' stay in America. He walks boldly and bravely. He has come from a country where he was a slave to a country where he is a brother.

"Believe that the soul is immortal, infinite and all-powerful. My idea of education is personal contact with the teacher - Gurugriha-Vâsa. Without the personal life of a teacher there would be no education. Take your Universities. What have they done during the fifty years of their existences. They have not produced one original man. They are merely an examining body. The idea of the sacrifice for the common weal is not yet developed in our nation."

"What do you think of Mrs. Besant and Theosophy?"

"Mrs. Besant is a very good woman. I lectured at her Lodge in London. I do not know personally much about her. Her knowledge of our religion is very limited; she picks up scraps here and there; she never had time to study it thoroughly. That she is one of the most sincere of women, her greatest enemy will concede. She is considered the best speaker in England. She is a Sannyâsini. But I do not believe in Mahâtmâs and Kuthumis. Let her give up her connection with the Theosophical Society, stand on her own footing, and preach what she thinks right."

Speaking of social reforms, the Swami expressed himself about widow-marriage thus: "I have yet to see a nation whose fate is determined by the number of husbands their widows get."

Knowing as he did that several persons were waiting downstairs to have an interview with the Swami, our representative withdrew, thanking the Swami for the kindness with which he had consented to the journalistic torture.

The Swami, it may be remarked, is accompanied by Mr. and Mrs. J. H. Sevier, Mr. T. G. Harrison, a Buddhist gentleman of Colombo, and Mr. J. J. Goodwin. It appears that Mr. and Mrs. Sevier accompany the Swami with a view to settling in the Himalayas, where they intend building a residence for the Western disciples of the Swami, who may have an inclination to reside in India. For twenty years, Mr. and Mrs. Sevier had followed no particular religion, finding satisfaction in none of those that were preached; but on listening to a course of lectures by the Swami, they professed to have found a religion that satisfied their heart and intellect. Since then they have accompanied the Swami through Switzerland, Germany, and Italy, and now to India. Mr. Goodwin, a journalist in England, became a disciple of the Swami fourteen months ago, when he first met him at New York. He gave up his journalism and devotes himself to attending the Swami and taking down his lectures in shorthand. He is in every sense a true "disciple", saying that he hopes to be with the Swami till his death.

(Prabuddha Bharata, September, 1898)

In an interview which a representative of Prabuddha Bharata had recently with the Swami Vivekananda, that great Teacher was asked: "What do you consider the distinguishing feature of your movement, Swamiji?"

"Aggression," said the Swami promptly, "aggression in a religious sense only. Other sects and parties have carried spirituality all over India, but since the days of Buddha we have been the first to break bounds and try to flood the world with missionary zeal."

"And what do you consider to be the function of your movement as regards India?'

"To find the common bases of Hinduism and awaken the national consciousness to them. At present there are three parties in India included under the term 'Hindu' -the orthodox, the reforming sects of the Mohammedan period, and the reforming sects of the present time. Hindus from North to South are only agreed on one point, viz. on not eating beef."

"Not in a common love for the Vedas?"

"Certainly not. That is just what we want to reawaken. India has not yet assimilated the work of Buddha. She is hypnotised by his voice, not made alive by it."

"In what way do you see this importance of Buddhism in India today?"

"It is obvious and overwhelming. You see India never loses anything; only she takes time to turn everything into bone and muscle. Buddha dealt a blow at animal sacrifice from which India has never recovered; and Buddha said, 'Kill no cows', and cow-killing is an impossibility with us."

"With which of the three parties you name do you identify yourself, Swamiji?"

"With all of them. We are orthodox Hindus," said the Swami, "but", he added suddenly with great earnestness and emphasis, "we refuse entirely to identify ourselves with 'Don't-touchism'. That is not Hinduism: it is in none of our books; it is an unorthodox superstition which has interfered with national efficiency all along the line."

"Then what you really desire is national efficiency?"

"Certainly. Can you adduce any reason why India should lie in the ebb-tide of the Aryan nations? Is she inferior in intellect? Is she inferior in dexterity? Can you look at her art, at her mathematics, at her philosophy, and answer 'yes'? All that is needed is that she should de-hypnotise herself and wake up from her age-long sleep to take her true rank in the hierarchy of nations."

"But India has always had her deep inner life. Are you not afraid, Swamiji, that in attempting to make her active you may take from her, her one great treasure?"

"Not at all. The history of the past has gone to develop the inner life of India and the activity (i.e. the outer life) of the West. Hitherto these have been divergent. The time has now come for them to unite. Ramakrishna Paramahamsa was alive to the depths of being, yet on the outer plane who was more active? This is the secret. Let your life be as deep as the ocean, but let it also be as wide as the sky.

"It is a curious thing", continued the Swami, "that the inner life is often most profoundly developed where the outer conditions are most cramping and limiting. But this is an accidental -not an essential -association, and if we set ourselves right here in India, the world will be 'tightened'. For are we not all one?"

"Your last remarks, Swamiji, raise another question. In what sense is Shri Ramakrishna a part of this awakened Hinduism?"

"That is not for me to determine", said the Swami. "I have never preached personalities. My own life is guided by the enthusiasm of this great soul; but others will decide for themselves how far they share in this attitude. Inspiration is not filtered out to the world through one channel, however great. Each generation should be inspired afresh. Are we not all God?"

"Thank you. I have only one question more to ask you. You have defined the attitude and function of your movement with regard to your own people. Could you in the same way characterise your methods of action as a whole?"

"Our method", said the Swami, "is very easily described. It simply consists in reasserting the national life. Buddha preached renunciation. India heard, and yet in six centuries she reached her greatest height. The secret lies there. The national ideals of India are RENUNCIATION and SERVICE. Intensify her in those channels, and the rest will take care of itself. The banner of the spiritual cannot be raised too high in this country. In it alone is salvation.

(Prabuddha Bharata, December, 1898)

It was early one Sunday morning, writes our representative, in a beautiful Himalayan valley, that I was at last able to carry out the order of the Editor, and call on the Swami Vivekananda, to ascertain something of his views on the position and prospects of Indian Women.
"Let us go for a walk", said the Swami, when I had announced my errand, and we set out at once amongst some of the most lovely scenery in the world.

By sunny and shady ways we went, through quiet villages, amongst playing children and across the golden cornfields. Here the tall trees seemed to pierce the blue above, and there a group of peasant girls stooped, sickle in hand, to cut and carry off the plume-tipped stalks of maize-straw for the winter stores. Now the road led into an apple orchard, where great heaps of crimson fruit lay under the trees for sorting, and again we were out in the open, facing the snows that rose in august beauty above the white clouds against the sky.

At last my companion broke the silence. "The Aryan and Semitic ideals of woman", he said, "have always been diametrically opposed. Amongst the Semites the presence of woman is considered dangerous to devotion, and she may not perform any religious function, even such as the killing of a bird for food: according to the Aryan a man cannot perform a religious action without a wife."

"But Swamiji!" said I -startled at an assertion so sweeping and so unexpected -"is Hinduism not an Aryan faith?"

"Modern Hinduism", said the Swami quietly, "is largely Paurânika, that is, post-Buddhistic in origin. Dayânanda Saraswati pointed out that though a wife is absolutely necessary in the Sacrifice of the domestic fire, which is a Vedic rite, she may not touch the Shâlagrâma Shilâ, or the household-idol, because that dates from the later period of the Purânas."

"And so you consider the inequality of woman amongst us as entirely due to the influence of Buddhism?"

"Where it exists, certainly," said the Swami, "but we should not allow the sudden influx of European criticism and our consequent sense of contrast to make us acquiesce too readily in this notion of the inequality of our women. Circumstances have forced upon us, for many centuries, the woman's need of protection. This, and not her inferiority, is the true reading of our customs."

"Are you then entirely satisfied with the position of women amongst us, Swamiji?"

"By no means," said the Swami, "but our right of interference is limited entirely to giving education. Women must be put in a position to solve their own problems in their own way. No one can or ought to do this for them. And our Indian women are as capable of doing it as any in the world."

"How do you account for the evil influence which you attribute to Buddhism?"

"It came only with the decay of the faith", said the Swami. "Every movement triumphs by dint of some unusual characteristic, and when it falls, that point of pride becomes its chief element of weakness. The Lord Buddha -greatest of men -was a marvellous organiser and carried the world by this means. But his religion was the religion of a monastic order. It had, therefore, the evil effect of making the very robe of the monk honoured. He also introduced for the first time the community life of religious houses and thereby necessarily made women inferior to men, since the great abbesses could take no important step without the advice of certain abbots. It ensured its immediate object, the solidarity of the faith, you see, only its far-reaching effects are to be deplored."

"But Sannyâsa is recognised in the Vedas!"

"Of course it is, but without making any distinction between men and women. Do you remember how Yâjnavalkya was questioned at the Court of King Janaka? His principal examiner was Vâchaknavi, the maiden orator -Brahmavâdini, as the word of the day was. 'Like two shining arrows in the hand of the skilled archer', she says, 'are my questions.' Her sex is not even commented upon. Again, could anything be more complete than the equality of boys and girls in our old forest universities? Read our Sanskrit dramas -read the story of Shakuntala, and see if Tennyson's 'Princess' has anything to teach us! "

"You have a wonderful way of revealing the glories of our past, Swamiji!"

"Perhaps, because I have seen both sides of the world," said the Swami gently, "and I know that the race that produced Sitâ -even if it only dreamt of her -has a reverence for woman that is unmatched on the earth. There is many a burden bound with legal tightness on the shoulders of Western women that is utterly unknown to ours. We have our wrongs and our exceptions certainly, but so have they. We must never forget that all over the globe the general effort is to express love and tenderness and uprightness, and that national customs are only the nearest vehicles of this expression. With regard to the domestic virtues I have no hesitation in saying that our Indian methods have in many ways the advantage over all others."

"Then have our women any problems at all, Swamiji?"

"Of course, they have many and grave problems, but none that are not to be solved by that magic word 'education'. The true education, however, is not yet conceived of amongst us."

"And how would you define that?"

"I never define anything", said the Swami, smiling. "Still, it may be described as a development of faculty, not an accumulation of words, or as a training of individuals to will rightly and efficiently. So shall we bring to the need of India great fearless women -women worthy to continue the traditions of Sanghamittâ, Lilâ, Ahalyâ Bâi, and Mirâ Bâi -women fit to be mothers of heroes, because they are pure and selfless, strong with the strength that comes of touching the feet of God."

"So you consider that there should be a religious element in education, Swamiji?"

"I look upon religion as the innermost core of education", said the Swami solemnly. "Mind, I do not mean my own, or anyone else's opinion about religion. I think the teacher should take the pupil's starting-point in this, as in other respects, and enable her to develop along her own line of least resistance."

"But surely the religious exaltation of Brahmacharya, by taking the highest place from the mother and wife and giving it to those who evade those relations, is a direct blow dealt at woman?"

"You should remember", said the Swami, "that if religion exalts Brahmacharya for woman, it does exactly the same for man Moreover, your question shows a certain confusion in your own mind. Hinduism indicates one duty, only one, for the human soul. It is to seek to realise the permanent amidst the evanescent. No one presumes to point out any one way in which this may be done. Marriage or non-marriage, good or evil, learning or ignorance, any of these is justified, if it leads to the goal. In this respect lies the great contrast between it and Buddhism, for the latter's outstanding direction is to realise the impermanence of the external, which, broadly speaking, can only be done in one way. Do you recall the story of the young Yogi in the Mahâbhârata who prided himself on his psychic powers by burning the bodies of a crow and crane by his intense will, produced by anger? Do you remember that the young saint went into the town and found first a wife nursing her sick husband and then the butcher Dharma-Vyâdha, both of whom had obtained enlightenment in the path of common faithfulness and duty?"

"And so what would you say, Swamiji, to the women of this country?

"Why, to the women of this country." said the Swami, "I would say exactly what I say to the men. Believe in India and in our Indian faith. Be strong and hopeful and unashamed, and remember that with something to take, Hindus have immeasurably more to give than any other people in the world."

(Prabuddha Bharata, April, 1899)

Having been directed by the Editor, writes our representative, to interview Swami Vivekananda on the question of converts to Hinduism, I found an opportunity one evening on the roof of a Ganga houseboat. It was after nightfall, and we had stopped at the embankment of the Ramakrishna Math, and there the Swami came down to speak with me.

Time and place were alike delightful. Overhead the stars, and around -the rolling Ganga; and on one side stood the dimly lighted building, with its background of palms and lofty shade-trees.

"I want to see you, Swami", I began, "on this matter of receiving back into Hinduism those who have been perverted from it. Is it your opinion that they should be received?"

"Certainly," said the Swami, "they can and ought to be taken."

He sat gravely for a moment, thinking, and then resumed. "Besides," he said, "we shall otherwise decrease in numbers. When the Mohammedans first came, we are said -I think on the authority of Ferishta, the oldest Mohammedan historian -to have been six hundred millions of Hindus. Now we are about two hundred millions. And then every man going out of the Hindu pale is not only a man less, but an enemy the more.

"Again, the vast majority of Hindu perverts to Islam and Christianity are perverts by the sword, or the descendants of these. It would be obviously unfair to subject these to disabilities of any kind. As to the case of born aliens, did you say? Why, born aliens have been converted in the past by crowds, and the process is still going on.

"In my own opinion, this statement not only applies to aboriginal tribes, to outlying nations, and to almost all our conquerors before the Mohammedan conquest, but also in the Purânas. I hold that they have been aliens thus adopted.

"Ceremonies of expiation are no doubt suitable in the case of willing converts, returning to their Mother-Church, as it were; but on those who were alienated by conquest -as in Kashmir and Nepal -or on strangers wishing to join us, no penance should be imposed."

"But of what caste would these people be, Swamiji?" I ventured to ask. "They must have some, or they can never be assimilated into the great body of Hindus. Where shall we look for their rightful place?"

"Returning converts", said the Swami quietly, "will gain their own castes, of course. And new people will make theirs. You will remember," he added, "that this has already been done in the case of Vaishnavism. Converts from different castes and aliens were all able to combine under that flag and form a caste by themselves -and a very respectable one too. From Râmânuja down to Chaitanya of Bengal, all great Vaishnava Teachers have done the same."

"And where should these new people expect to marry?" I asked.

"Amongst themselves, as they do now", said the Swami quietly.

"Then as to names," I enquired, "I suppose aliens and perverts who have adopted non-Hindu names should be named newly. Would you give them caste-names, or what?"
"Certainly," said the Swami, thoughtfully, "there is a great deal in a name!" and on this question he would say no more.

But my next enquiry drew blood. "Would you leave these new-comers, Swamiji, to choose their own form of religious belief out of many-visaged Hinduism, or would you chalk out a religion for them?"

"Can you ask that?" he said. "They will choose for themselves. For unless a man chooses for himself, the very spirit of Hinduism is destroyed. The essence of our Faith consists simply in this freedom of the Ishta."

I thought the utterance a weighty one, for the man before me has spent more years than anyone else living I fancy, in studying the common bases of Hinduism in a scientific and sympathetic spirit -and the freedom of the Ishta is obviously a principle big enough to accommodate the world.

But the talk passed to other matters, and then with a cordial good night this great teacher of religion lifted his lantern and went back into the monastery, while I by the pathless paths of the Ganga, in and out amongst her crafts of many sizes, made the best of my way back to my Calcutta home.

Notes from Lectures and Discourses


Isolation of the soul from all objects, mental and physical, is the goal; when that is attained, the soul will find that it was alone all the time, and it required no one to make it happy. As long as we require someone else to make us happy, we are slaves. When the Purusha finds that It is free, and does not require anything to complete Itself, that this nature is quite unnecessary, then freedom (Kaivalya) is attained.

Men run after a few dollars and do not think anything of cheating a fellow-being to get those dollars; but if they would restrain themselves, in a few years they would develop such characters as would bring them millions of dollars -if they wanted them. Then their will would govern the universe. But we are all such fools!

What is the use of talking of one's mistakes to the world? They cannot thereby be undone. For what one has done one must suffer; one must try and do better. The world sympathises only with the strong and the powerful.

It is only work that is done as a free-will offering to humanity and to nature that does not bring with it any binding attachment.

Duty of any kind is not to be slighted. A man who does the lower work is not, for that reason only, a lower man than he who does the higher work; a man should not be judged by the nature of his duties, but by the manner in which he does them. His manner of doing them and his power to do them are indeed the test of a man. A shoemaker who can turn out a strong, nice pair of shoes in the shortest possible time is a better man, according to his profession and his work, than a professor who talks nonsense every day of his life.

Every duty is holy, and devotion to duty is the highest form of the worship of God; it is certainly a source of great help in enlightening and emancipating the deluded and ignorance-encumbered souls of the Baddhas -the bound ones.

By doing well the duty which is nearest to us, the duty which is in our hands now, we make ourselves stronger and improving our strength in this manner step by step, we may even reach a state in which it shall be our privilege to do the most coveted and honoured duties in life and in society.

Nature's justice is uniformly stern and unrelenting.

The most practical man would call life neither good nor evil.

Every successful man must have behind him somewhere tremendous integrity, tremendous sincerity, and that is the cause of his signal success in life. He may not have been perfectly unselfish; yet he was tending towards it. If he had been perfectly unselfish, his would have been as great a success as that of the Buddha or of the Christ. The degree of unselfishness marks the degree of success everywhere.

The great leaders of mankind belong to higher fields than the field of platform work.

However we may try, there cannot be any action which is perfectly pure or any which is perfectly impure, taking purity or impurity in the sense of injury or non-injury. We cannot breathe or live without injuring others, and every morsel of food we eat is taken from another's mouth; our very lives are crowding out some other lives. It may be those of men, or animals, or small fungi, but someone somewhere we have to crowd out. That being the case, it naturally follows that perfection can never be attained by work. We may work through all eternity, but there will be no way out of this intricate maze: we may work on and on and on, but there will be no end.

The man who works through freedom and love cares nothing for results. But the slave wants his whipping; the servant wants his pay. So with all life; take for instance the public life. The public speaker wants a little applause or a little hissing and hooting. If you keep him in a corner without it, you kill him, for he requires it. This is working through slavery. To expect something in return, under such conditions, becomes second nature. Next comes the work of the servant, who requires some pay; I give this, and you give me that. Nothing is easier to say, "I work for work's sake", but nothing is so difficult to attain. I would go twenty miles on my hands and knees to look on the face of the man who can work for work's sake. There is a motive somewhere. If it is not money, it is power. If it is not power, it is gain. Somehow, somewhere, there is a motive power. You are my friend, and I want to work for you and with you. This is all very well, and every moment I may make protestation of my sincerity. But take care, you must be sure to agree with me! If you do not, I shall no longer take care of you or live for you! This kind of work for a motive brings misery. That work alone brings unattachment and bliss, wherein we work as masters of our own minds.

The great lesson to learn is that I am not the standard by which the whole universe is to be judged; each man is to be judged by his own idea, each race by its own standard and ideal, each custom of each country by its own reasoning and conditions. American customs are the result of the environment in which the Americans live and Indian customs are the result of the environment in which the Indians are; and so of China, Japan, England, and every other country.

We all find ourselves in the position for which we are fit, each ball finds its own hole; and if one has some capacity above another, the world will find that out too, in this universal adjusting that goes on. So it is no use to grumble. There may be a rich man who is wicked, yet there must be in that man certain qualities that made him rich; and if any other man has the same qualities, he will also become rich. What is the use of fighting and complaining? That will not help us to better things. He who grumbles at the little thing that has fallen to his lot to do will grumble at everything. Always grumbling, he will lead a miserable life, and everything will be a failure. But that man who does his duty as he goes, putting, his shoulder to the wheel, will see the light, and higher and higher duties will fall to his share.


There are fanatics of various kinds. Some people are wine fanatics and cigar fanatics. Some think that if men gave up smoking cigars, the world would arrive at the millennium. Women are generally amongst these fanatics. There was a young lady here one day, in this class. She was one of a number of ladies in Chicago who have built a house where they take in the working people and give them music and gymnastics. One day this young lady was talking about the evils of the world and said she knew the remedy. I asked, "How do you know?" and she answered, "Have you seen Hull House?" In her opinion, this Hull House is the one panacea for all the evils that flesh is heir to. This will grow upon her. I am sorry for her. There are some fanatics in India who think that if a woman could marry again when her husband died, it would cure all evil. This is fanaticism.

When I was a boy I thought that fanaticism was a great element in work, but now, as I grow older, I find out that it is not.

There may be a woman who would steal and make no objection to taking someone else's bag and going away with it. But perhaps that woman does not smoke. She becomes a smoke fanatic, and as soon as she finds a man smoking, she strongly disapproves of him, because he smokes a cigar. There may be a man who goes about cheating people; there is no trusting him; no woman is safe with him. But perhaps this scoundrel does not drink wine. If so, he sees nothing good in anyone who drinks wine. All these wicked things that he himself does are of no consideration. This is only natural human selfishness and one-sidedness.

You must also remember that the world has God to govern it, and He has not left it to our charity. The Lord God is its Governor and Maintainer, and in spite of these wine fanatics and cigar fanatics, and all sorts of marriage fanatics, it would go on. If all these persons were to die, it would go on none the worse.

Do you not remember in your own history how the "Mayflower" people came out here, and began to call themselves Puritans? They were very pure and good as far as they went, until they began to persecute other people; and throughout the history of mankind it has been the same. Even those that run away from persecution indulge in persecuting others as soon as a favourable opportunity to do so occurs.

In ninety cases out of a hundred, fanatics must have bad livers, or they are dyspeptics, or are in some way diseased. By degrees even physicians will find out that fanaticism is a kind of disease. I have seen plenty of it. The Lord save me from it!

My experience comes to this, that it is rather wise to avoid all sorts of fanatical reforms. This world is slowly going on; let it go slowly. Why are you in a hurry? Sleep well and keep your nerves in good order; eat right food, and have sympathy with the world. Fanatics only make hatred. Do you mean to say that the temperance fanatic loves these poor people who become drunkards? A fanatic is a fanatic simply because he expects to get something for himself in return. As soon as the battle is over, he goes for the spoil. When you come out of the company of fanatics you may learn how really to love and sympathise. And the more you attain of love and sympathy, the less will be your power to condemn these poor creatures; rather you will sympathise with their faults. It will become possible for you to sympathise with the drunkard and to know that he is also a man like yourself. You will then try to understand the many circumstances that are dragging him down, and feel that if you had been in his place you would perhaps have committed suicide. I remember a woman whose husband was a great drunkard, and she complained to me of his becoming so. I replied, "Madam, if there were twenty millions of wives like yourself, all husbands would become drunkards." I am convinced that a large number of drunkards are manufactured by their wives. My business is to tell the truth and not to flatter anyone. These unruly women from whose minds the words bear and forbear are gone forever, and whose false ideas of independence lead them to think that men should be at their feet, and who begin to howl as soon as men dare to say anything to them which they do not like -such women are becoming the bane of the world, and it is a wonder that they do not drive half the men in it to commit suicide. In this way things should not go on. Life is not so easy as they believe it to be; it is a more serious business!

A man must not only have faith but intellectual faith too. To make a man take up everything and believe it, would be to make him a lunatic. I once had a book sent me, which said I must believe everything told in it. It said there was no soul, but that there were gods and goddesses in heaven, and a thread of light going from each of our heads to heaven! How did the writer know all these things? She had been inspired, and wanted me to believe it too; and because I refused, she said, "You must be a very bad man; there is no hope for you!" This is fanaticism.


The highest man cannot work, for there is no binding element, no attachment, no ignorance in him. A ship is said to have passed over a mountain of magnet ore, and all the bolts and bars were drawn out, and it went to pieces. It is in ignorance that struggle remains, because we are all really atheists. Real theists cannot work. We are atheists more or less. We do not see God or believe in Him. He is G-O-D to us, and nothing more. There are moments when we think He is near, but then we fall down again. When you see Him, who struggles for whom? Help the Lord! There is a proverb in our language, "Shall we teach the Architect of the universe how to build?" So those are the highest of mankind who do not work. The next time you see these silly phrases about the world and how we must all help God and do this or that for Him, remember this. Do not think such thoughts; they are too selfish. All the work you do is subjective, is done for your own benefit. God has not fallen into a ditch for you and me to help Him out by building a hospital or something of that sort. He allows you to work. He allows you to exercise your muscles in this great gymnasium, not in order to help Him but that you may help yourself. Do you think even an ant will die for want of your help? Most arrant blasphemy! The world does not need you at all. The world goes on you are like a drop in the ocean. A leaf does not move, the wind does not blow without Him. Blessed are we that we are given the privilege of working for Him, not of helping Him. Cut out this word "help" from your mind. You cannot help; it is blaspheming. You are here yourself at His pleasure. Do you mean to say, you help Him? You worship. When you give a morsel of food to the dog, you worship the dog as God. God is in that dog. He is the dog. He is all and in all. We are allowed to worship Him. Stand in that reverent attitude to the whole universe, and then will come perfect non-attachment. This should be your duty. This is the proper attitude of work. This is the secret taught by Karma-Yoga.


At the forty-second meeting of the Ramakrishna Mission held at the premises No. 57 Râmkânta Bose Street, Baghbazar, Calcutta, on the 20th March, 1898, Swami Vivekananda gave an address on "Work without Motive", and spoke to the following effect:

When the Gita was first preached, there was then going on a great controversy between two sects. One party considered the Vedic Yajnas and animal sacrifices and such like Karmas to constitute the whole of religion. The other preached that the killing of numberless horses and cattle cannot be called religion. The people belonging to the latter party were mostly Sannyâsins and followers of Jnâna. They believed that the giving up of all work and the gaining of the knowledge of the Self was the only path to Moksha By the preaching of His great doctrine of work without motive, the Author of the Gita set at rest the disputes of these two antagonistic sects.

Many are of opinion that the Gita was not written at the time of the Mahâbhârata, but was subsequently added to it. This is not correct. The special teachings of the Gita are to be found in every part of the Mahabharata, and if the Gita is to be expunged, as forming no part of it, every other portion of it which embodies the same teachings should be similarly treated.

Now, what is the meaning of working without motive? Nowadays many understand it in the sense that one is to work in such a way that neither pleasure nor pain touches his mind. If this be its real meaning, then the animals might be said to work without motive. Some animals devour their own offspring, and they do not feel any pangs at all in doing so. Robbers ruin other people by robbing them of their possessions; but if they feel quite callous to pleasure or pain, then they also would be working without motive. If the meaning of it be such, then one who has a stony heart, the worst of criminals, might be considered to be working without motive. The walls have no feelings of pleasure or pain, neither has a stone, and it cannot be said that they are working without motive. In the above sense the doctrine is a potent instrument in the hands of the wicked. They would go on doing wicked deeds, and would pronounce themselves as working without a motive. If such be the significance of working without a motive, then a fearful doctrine has been put forth by the preaching of the Gita. Certainly this is not the meaning. Furthermore, if we look into the lives of those who were connected with the preaching of the Gita, we should find them living quite a different life. Arjuna killed Bhishma and Drona in battle, but withal, he sacrificed all his self-interest and desires and his lower self millions of times.

Gita teaches Karma-Yoga. We should work through Yoga (concentration). In such concentration in action (Karma-Yoga), there is no consciousness of the lower ego present. The consciousness that I am doing this and that is never present when one works through Yoga. The Western people do not understand this. They say that if there be no consciousness of ego, if this ego is gone, how then can a man work? But when one works with concentration, losing all consciousness of oneself the work that is done will be infinitely better, and this every one may have experienced in his own life. We perform many works subconsciously, such as the digestion of food etc., many others consciously, and others again by becoming immersed in Samâdhi as it were, when there is no consciousness of the smaller ego. If the painter, losing the consciousness of his ego, becomes completely immersed in his painting, he will be able to produce masterpieces. The good cook concentrates his whole self on the food-material he handles; he loses all other consciousness for the time being. But they are only able to do perfectly a single work in this way, to which they are habituated. The Gita teaches that all works should be done thus. He who is one with the Lord through Yoga performs all his works by becoming immersed in concentration, and does not seek any personal benefit. Such a performance of work brings only good to the world, no evil can come out of it. Those who work thus never do anything for themselves.

The result of every work is mixed with good and evil. There is no good work that has not a touch of evil in it. Like smoke round the fire, some evil always clings to work. We should engage in such works as bring the largest amount of good and the smallest measure of evil. Arjuna killed Bhishma and Drona; if this had not been done Duryodhana could not have been conquered, the force of evil would have triumphed over the force of good, and thus a great calamity would have fallen on the country. The government of the country would have been usurped by a body of proud unrighteous kings, to the great misfortune of the people. Similarly, Shri Krishna killed Kamsa, Jarâsandha, and others who were tyrants, but not a single one of his deeds was done for himself. Every one of them was for the good of others. We are reading the Gita by candle-light, but numbers of insects are being burnt to death. Thus it is seen that some evil clings to work. Those who work without any consciousness of their lower ego are not affected with evil, for they work for the good of the world. To work without motive, to work unattached, brings the highest bliss and freedom. This secret of Karma-Yoga is taught by the Lord Shri Krishna in the Gita.


If atavism gains, you go down; if evolution gains, you go on. Therefore, we must not allow atavism to take place. Here, in my own body, is the first work of the study. We are too busy trying to mend the ways of our neighbours, that is the difficulty. We must begin with our own bodies. The heart, the liver, etc., are all atavistic; bring them back into consciousness, control them, so that they will obey your commands and act up to your wishes. There was a time when we had control of the liver; we could shake the whole skin, as can the cow. I have seen many people bring the control back by sheer hard practice. Once an impress is made, it is there. Bring back all the submerged activities -the vast ocean of action. This is the first part of the great study, and it is absolutely necessary for our social well-being. On the other hand, only the consciousness need not be studied all the time.

Then there is the other part of study, not so necessary in our social life, which tends to liberation. Its direct action is to free the soul, to take the torch into the gloom, to clean out what is behind, to shake it up or even defy it, and to make us march onward piercing the gloom. That is the goal -the super conscious. Then when that state is reached, this very man becomes divine, becomes free. And to the mind thus trained to transcend all, gradually this universe will begin to give up its secrets; the book of nature will be read chapter after chapter, till the goal is attained, and we pass from this valley of life and death to that One, where death and life do not exist, and we know the Real and become the Real.

The first thing necessary is a quiet and peaceable life. If I have to go about the world the whole day to make a living, it is hard for me to attain to anything very high in this life. Perhaps in another life I shall be born under more propitious circumstances. But if I am earnest enough, these very circumstances will change even in this birth. Was there anything you did not get which you really wanted? It could not be. For it is the want that creates the body. It is the light that has bored the holes, as it were, in your head, called the eyes. If the light had not existed, you would have had no eyes. It is sound that had made the ears. The object of perception existed first, before you made the organ. In a few hundred thousand years or earlier, we may have other organs to perceive electricity and other things. There is no desire for a peaceful mind. Desire will not come unless there is something outside to fulfil it. The outside something just bores a hole in the body, as it were, and tries to get into the mind. So, when the desire will arise to have a peaceful, quiet life, that shall come where everything shall be propitious for the development of the mind -you may take that as my experience. It may come after thousands of lives, but it must come. Hold on to that, the desire. You cannot have the strong desire if its object was not outside for you already. Of course you must understand, there is a difference between desire and desire. The master said, "My child, if you desire after God, God shall come to you." The disciple did not understand his master fully. One day both went to bathe in a river, and the master said, "Plunge in", and the boy did so. In a moment the master was upon him, holding him down. He would not let the boy come up. When the boy struggled and was exhausted, he let him go. "Yes, my child, how did you feel there;" "Oh, the desire for a breath of air!" "Do you have that kind of desire for God?" "No, sir." "Have that kind of desire for God and you shall have God."

That, without which we cannot live, must come to us. If it did not come to us, life could not go on.

If you want to be a Yogi, you must be free and place yourself in circumstances where you are alone and free from all anxiety. He who desires for a comfortable and nice life and at the same time wants to realise the Self is like the fool who, wanting to cross the river, caught hold of a crocodile mistaking it for a log of wood. "Seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you." Unto him everything who does not care for anything. Fortune is like a flirt; she cares not for him who wants her, but she is at the feet of him who does not care for her. Money comes and showers itself upon one who does not care for it; so does fame come in abundance until it is a trouble and a burden. They always come to the Master. The slave never gets anything. The Master is he who can live in spite of them, whose life does not depend upon the little, foolish things of the world. Live for an ideal and that one ideal alone. Let it be so great, so strong, that there may be nothing else left in the mind; no place for anything else, no time for anything else.

How some people give all their energies, time, brain, body, and everything, to become rich! They have no time for breakfast! Early in the morning they are out and at work! They die in the attempt -ninety per cent of them - and the rest when they make money, cannot enjoy it. That is grand! I do not say it is bad to try to be rich. It is marvellous, wonderful. Why, what does it show? It shows that one can have the same amount of energy and struggle for freedom as one has for money. We know we have to give up money and all other things when we die, and yet, see the amount of energy we can put forth for them. But we, the same human beings, should we not put forth a thousand fold more strength and energy to acquire that which never fades, but which remains to us forever? For this is the one great friend, our own good deeds, our own spiritual excellence, that follows us beyond the grave. Everything else is left behind here with the body.

That is the one great first step -the real desire for the ideal. Everything comes easy after that. That the Indian mind found out; there, in India, men go to any length to find truth. But here, in the West, the difficulty is that everything is made so easy. It is not truth, but development, that is the great aim. The struggle is the great lesson. Mind you, the great benefit in this life is struggle. It is through that we pass. If there is any road to Heaven, it is through Hell. Through Hell to Heaven is always the way. When the soul has wrestled with circumstance and has met death, a thousand times death on the way, but nothing daunted has struggled forward again and again and yet again -then the soul comes out as a giant and laughs at the ideal he has been struggling for, because he finds how much greater is he than the ideal. I am the end, my own Self, and nothing else, for what is there to compare to me own Self? Can a bag of gold be the ideal of my Soul? Certainly not! My Soul is the highest ideal that I can have. Realising my own real nature is the one goal of my life.

There is nothing that is absolutely evil. The devil has a place here as well as God, else he would not be here. Just as I told you, it is through Hell that we pass to Heaven. Our mistakes have places here. Go on! Do not look back if you think you have done something that is not right. Now, do you believe you could be what you are today, had you not made those mistakes before? Bless your mistakes, then. They have been angels unawares. Blessed be torture! Blessed be happiness! Do not care what be your lot. Hold on to the ideal. March on! Do not look back upon little mistakes and things. In this battlefield of ours, the dust of mistakes must be raised. Those who are so thin-skinned that they cannot bear the dust, let them get out of the ranks.

So, then, this tremendous determination to struggle a hundredfold more determination than that which you put forth to gain anything which belongs to this life, is the first great preparation.

And then along with it, there must be meditation Meditation is the one thing. Meditate! The greatest thing is meditation. It is the nearest approach to spiritual life -the mind meditating. It is the one moment in our daily life that we are not at all material -the Soul thinking of Itself, free from all matter -this marvellous touch of the Soul!

The body is our enemy, and yet is our friend. Which of you can bear the sight of misery? And which of you cannot do so when you see it only as a painting? Because it is unreal, we do not identify ourselves with it, even know it is only a painting; it cannot bless us, it cannot hurt us. The most terrible misery painted upon a price of canvas, we may even enjoy; we praise the technique of the artist, we wonder at his marvellous genius, even though the scene he paints is most horrible. That is the secret; that non-attachment. Be the Witness.

No breathing, no physical training of Yoga, nothing is of any use until you reach to the idea, "I am the Witness." Say, when the tyrant hand is on your neck, "I am the Witness! I am the Witness!" Say, "I am the Spirit! Nothing external can touch me." When evil thoughts arise, repeat that, give that sledge-hammer blow on their heads, "I am the Spirit! I am the Witness, the Ever-Blessed! I have no reason to do, no reason to suffer, I have finished with everything, I am the Witness. I am in my picture gallery -this universe is my museum, I am looking at these successive paintings. They are all beautiful. Whether good or evil. I see the marvellous skill, but it is all one. Infinite flames of the Great Painter!" Really speaking, there is naught -neither volition, nor desire. He is all. He -She -the Mother, is playing, and we are like dolls, Her helpers in this play. Here, She puts one now in the garb of a beggar, another moment in the garb of a king, the next moment in the garb of a saint, and again in the garb of a devil. We are putting on different garbs to help the Mother Spirit in Her play.

When the baby is at play, she will not come even if called by her mother. But when she finishes her play, she will rush to her mother, and will have no play. So there come moments in our life, when we feel our play is finished, and we want to rush to the Mother. Then all our toil here will be of no value; men, women, and children -wealth, name, and fame, joys and glories of life -punishments and successes -will be no more, and the whole life will seem like a show. We shall see only the infinite rhythm going on, endless and purposeless, going we do not know where. Only this much shall we say; our play is done.


Everything in nature rises from some fine seed-forms, becomes grosser and grosser, exists for a certain time, and again goes back to the original fine form. Our earth, for instance, has come out of a nebulous form which, becoming colder and colder, turned into this crystallised planet upon which we live, and in the future it will again go to pieces and return to its rudimentary nebulous form. This is happening in the universe, and has been through time immemorial. This is the whole history of man, the whole history of nature, the whole history of life.

Every evolution is preceded by an involution. The whole of the tree is present in the seed, its cause. The whole of the human being is present in that one protoplasm. The whole of this universe is present in the cosmic fine universe. Everything is present in its cause, in its fine form. This evolution, or gradual unfolding of grosser and grosser forms, is true, but each case has been preceded by an involution. The whole of this universe must have been involute before it came out, and has unfolded itself in all these various forms to be involved again once more. Take, for instance, the life of a little plant. We find two things that make the plant a unity by itself -its growth and development, its decay and death. These make one unity the plant life. So, taking that plant life as only one link in the chain of life, we may take the whole series as one life, beginning in the protoplasm and ending in the most perfect man. Man is one link, and the various beasts, the lower animals, and plants are other links. Now go back to the source, the finest particles from which they started, and take the whole series as but one life, and you will find that every evolution here is the evolution of something which existed previously.

Where it begins, there it ends. What is the end of this universe? Intelligence, is it not? The last to come in the order of creation, according to the evolutionists, was intelligence. That being so, it must be the cause, the beginning of creation also. At the beginning that intelligence remains involved, and in the end it gets evolved. The sum total of the intelligence displayed in the universe must therefore be the involved universal intelligence unfolding itself, and this universal intelligence is what we call God, from whom we come and to whom we return, as the scriptures say. Call it by any other name, you cannot deny that in the beginning there is that infinite cosmic intelligence.

What makes a compound? A compound is that in which the causes have combined and become the effect. So these compound things can be only within the circle of the law of causation; so far as the rules of cause and effect go, so far can we have compounds and combinations. Beyond that it is impossible to talk of combinations, because no law holds good therein. Law holds good only in that universe which we see, feel, hear, imagine, dream, and beyond that we cannot place any idea of law. That is our universe which we sense or imagine, and we sense what is within our direct perception, and we imagine what is in our mind. What is beyond the body is beyond the senses, and what is beyond the mind is beyond the imagination, and therefore is beyond our universe, and therefore beyond the law of causation. The Self of man being beyond the law of causation is not a compound, is not the effect of any cause, and therefore is ever free and is the ruler of everything that is within law. Not being a compound, it will never die, because death means going back to the component parts, destruction means going back to the cause. Because it cannot die, it cannot live; for both life and death are modes of manifestation of the same thing. So the Soul is beyond life and death. You were never born, and you will never die. Birth and death belong to the body only.

The doctrine of monism holds that this universe is all that exists; gross or fine, it is all here; the effect and the cause are both here; the explanation is here. What is known as the particular is simply repetition in a minute form of the universal. We get our idea of the universe from the study of our own Souls, and what is true there also holds good in the outside universe. The ideas of heaven and all these various places, even if they be true, are in the universe. They altogether make this Unity. The first idea, therefore, is that of a Whole, a Unit, composed of various minute particles, and each one of us is a part, as it were, of this Unit. As manifested beings we appear separate, but as a reality we are one. The more we think ourselves separate from this Whole, the more miserable we become. So, Advaita is the basis of ethics.


A real Guru is one who is born from time to time as a repository of spiritual force which he transmits to future generations through successive links of Guru and Shishya (disciple). The current of this spirit-force changes its course from time to time, just as a mighty stream of water opens up a new channel and leaves the old one for good. Thus it is seen that old sects of religion grow lifeless in the course of time, and new sects arise with the fire of life in them. Men who are truly wise commit themselves to the mercy of that particular sect through which the current of life flows. Old forms of religion are like the skeletons of once mighty animals, preserved in museums. They should be regarded with the due honour. They cannot satisfy the true cravings of the soul for the Highest, just as a dead mango-tree cannot satisfy the cravings of a man for luscious mangoes.

The one thing necessary is to be stripped of our vanities -the sense that we possess any spiritual wisdom - and to surrender ourselves completely to the guidance of our Guru. The Guru only knows what will lead us towards perfection. We are quite blind to it. We do not know anything. This sort of humility will open the door of our heart for spiritual truths. Truth will never come into our minds so long as there will remain the faintest shadow of Ahamkâra (egotism). All of you should try to root out this devil from your heart. Complete self-surrender is the only way to spiritual illumination.


The secret of Greek Art is its imitation of nature even to the minutest details; whereas the secret of Indian Art is to represent the ideal. The energy of the Greek painter is spent in perhaps painting a piece of flesh, and he is so successful that a dog is deluded into taking it to be a real bit of meat and so goes to bite it. Now, what glory is there in merely imitating nature? Why not place an actual bit of flesh before the dog?

The Indian tendency, on the other hand, to represent the ideal, the super sensual, has become degraded into painting grotesque images. Now, true Art can be compared to a lily which springs from the ground, takes its nourishment from the ground, is in touch with the ground, and yet is quite high above it. So Art must be in touch with nature -and wherever that touch is gone, Art degenerates -yet it must be above nature.

Art is -representing the beautiful. There must be Art in everything.

The difference between architecture and building is that the former expresses an idea, while the latter is merely a structure built on economical principles. The value of matter depends solely on its capacities of expressing ideas.

The artistic faculty was highly developed in our Lord Shri Ramakrishna, and he used to say that without this faculty none can be truly spiritual.


Simplicity is the secret. My ideal of language is my Master's language, most colloquial and yet most expressive. It must express the thought which is intended to be conveyed.

The attempt to make the Bengali language perfect in so short a time will make it cut and dried. Properly speaking, it has no verbs. Michael Madhusudan Dutt attempted to remedy this in poetry. The greatest poet in Bengal was Kavikankana. The best prose in Sanskrit is Patanjali's Mahâbhâshya. There the language is vigorous. The language of Hitopadesha is not bad, but the language of Kâdambari is an example of degradation.

The Bengali language must be modelled not after the Sanskrit, but rather after the Pâli, which has a strong resemblance to it. In coining or translating technical terms in Bengali, one must, however, use all Sanskrit words for them, and an attempt should be made to coin new words. For this purpose, if a collection is made from a Sanskrit dictionary of all those technical terms, then it will help greatly the constitution of the Bengali language.


In explanation of the term Sannyâsin, the Swami in the course of one of his lectures in Boston said:

When a man has fulfilled the duties and obligations of that stage of life in which he is born, and his aspirations lead him to seek a spiritual life and to abandon altogether the worldly pursuits of possession, fame, or power, when, by the growth of insight into the nature of the world, he sees its impermanence, its strife, its misery, and the paltry nature of its prizes, and turns away from all these -then he seeks the True, the Eternal Love, the Refuge. He makes complete renunciation (Sannyâsa) of all worldly position, property, and name, and wanders forth into the world to live a life of self-sacrifice and to persistently seek spiritual knowledge, striving to excel in love and compassion and to acquire lasting insight. Gaining these pearls of wisdom by years of meditation, discipline, and inquiry, he in his turn becomes a teacher and hands on to disciples, lay or professed, who may seek them from him, all that he can of wisdom and beneficence.

A Sannyasin cannot belong to any religion, for his is a life of independent thought, which draws from all religions; his is a life of realisation, not merely of theory or belief, much less of dogma.