Complete Works of Swami Vivekananda - Vol-6


29th Dec., 1898.


You know already my inability to accompany you. I cannot gather strength enough to accompany you. The cold in the lungs continues, and that is just what makes me unfit for travel. On the whole I hope to improve here.

I find my cousin has been all these years cultivating her mind with a will, and she knows all that the Bengali literature can give her, and that is a good deal, especially of metaphysics. She has already learnt to sign her name in English and the Roman alphabet. It is now real brain work to teach her, and therefore I have desisted. I am trying simply to idle away my time and force myself to take rest.

Ere this I had only love for you, but recent development proves that you are appointed by the Mother to watch over my life; hence, faith has been added to love! As regards me and my work, I hold henceforth that you are inspired, and I will gladly shake off all responsibilities from my shoulder and abide by what the Mother ordains through you.

Hoping soon to join you in Europe or America, I remain,

Ever your loving son,



11th April, 1899.


. . . Two years of physical suffering have taken away twenty years of my life. Well, but the soul changeth not, does it? It is there, the same madcap Atman, mad upon one idea, intent and intense.

Yours etc.,



4th Sept., 1899.


. . .Mother knows best, that is all about me. . . .
Yours etc.,



1st Nov., 1899.

DEAR MARGOT, (Margaret E. Noble or Sister Nivedita)

. . . It seems there is a gloom over your mind. Never mind, nothing is to last forever. Anyhow life is not eternal. I am so, so thankful for it. Suffering is the lot of the world's best and bravest - yet, for aeons yet - till things are righted; if possible, here - at least it is a discipline which breaks the dream. In my sane moments I rejoice for my sufferings. Someone must suffer here; - I am glad it is I, amongst others of nature's sacrifices.

Yours etc.,



15th Nov., 1899.

DEAR MARGOT, (Margaret E. Noble or Sister Nivedita)

. . . On the whole I don't think there is any cause for anxiety about my body. This sort of nervous body is just the instrument to play great music at times and at times to moan in darkness.

Yours etc.,



12th Dec., 1899.


You are perfectly right; I am brutal, very indeed. But about the tenderness etc., that is my fault. I wish I had less, much less of that - that is my weakness - and alas! all my sufferings have come from that. Well, the municipality is trying to tax us out - good; that is my fault as I did not make the Math public property by a deed of trust. I am very sorry I use harsh language to my boys, but they also know I love them more than anybody else on earth. I may have had Divine help - true; but oh, the pound of blood every bit of Divine help has been to me!! I would be gladder and a better man without that. The present looks very gloomy indeed; but I am a fighter and must die fighting, not give way - that is why I get crazy at the boys. I don't ask them to fight, but not to hinder my fight.

I don't grudge my fate. But oh! now I want a man, one of my boys, to stand by me and fight against all odds! Don't you vex yourself; if anything is to be done in India, my presence is necessary; and I am much better in health; possibly the sea will make me better. Anyway I did not do anything this time in America except bother my friends. Possibly Joe will help me out with the passage, and I have some money with Mr. Leggett. I have hopes of collecting some money in India yet. I did not see any of my friends in different parts of India. I have hope of collecting the fifteen thousand that will make up the fifty thousand, and a deed of trust will bring down the municipal taxes. If I cannot collect that - it is better to struggle and die for it than vegetate here in America. My mistakes have been great; but every one of them was from too much love. How I hate love! Would I never had any Bhakti! Indeed, I wish I could be an Advaitist, calm and heartless. Well, this life is done. I will try in the next. I am sorry, especially now, that I have done more injury to my friends than there have been blessings on them. The peace, the quiet I am seeking, I never found.

I went years ago to the Himalayas, never to come back; and my sister committed suicide, the news reached me there, and that weak heart flung me off from that prospect of peace! It is the weak heart that has driven me out of India to seek some help for those I love, and here I am! Peace have I sought, but the heart, that seat of Bhakti, would not allow me to find it. Struggle and torture, torture and struggle. Well, be it then. since it is my fate, and the quicker it is over, the better. They say I am impulsive, but look at the circumstances!!! I am sorry I have been the cause of pain to you, to you above all, who love me so much, who have been so, so kind. But it is done - was a fact. I am now going to cut the knot or die in the attempt.

Ever your son,


PS. As Mother wants it, so let it be. I am going to beg of Joe a passage via San Francisco to India. If she gives it, I start immediately via Japan. It would take a month. In India, I think, I can raise some money to keep things straight or on a better footing - at least to leave things where I get them all muddled. The end is getting very dark and very much muddled; well, I expected it so. Don't think I give in in a moment. Lord bless you; if the Lord has made me His hack to work and die on the streets, let Him have it. I am more cheerful just now after your letter than I was for years - Wah Guru ki Fateh! Victory unto the Guru!! Yes, let the world come, the hells come, the gods come, let Mother come, I fight and do not give in. Râvana got his release in three births by fighting the Lord Himself! It is glorious to fight Mother.
All blessings on you and yours. You have done for me more, much more, than I deserved ever.

Love to Christine and Turiyananda.



23rd December, 1899.

MY DEAR MARGOT, (Margaret E. Noble or Sister Nivedita)

Yes, I am really getting well under the manipulations of magnetic healing! At any rate I am all right. There was, never anything serious with my organs - it was nerves and dyspepsia.

Now I walk miles every day, at any time - before or after meals. I am perfectly well - and am going to remain so, I am sure.

The wheel is turning up, Mother is working it up. She cannot let me go before Her work is done - and that is the secret.

See, how England is working up. After this blood-letting, (Swamiji refers to the Boer war.) people will then have time of thinking better and higher things than "war", "war", "war". That is our opportunity. We run in quick, get hold of them by the dozens and then set the Indian work in full swing.

I pray that England will lose Cape Colony, so that she will be able to concentrate her energy on India. These capes and promontories never are of any use to England except in puffing up a false pride and costing her hordes in money and blood.

Things are looking up. So get ready. With all love to the four sisters and to you,



24th Jan., 1900.

DEAR MARGOT, (Margaret E. Noble or Sister Nivedita)

I am afraid that the rest and peace I seek for will never come. But Mother does good to others through me, at least some to my native land, and it is easier to be reconciled to one's fate as a sacrifice. We are all sacrifices - each in his own way. The great work is going on - no one can see its meaning except that it is a great sacrifice. Those that are willing escape a lot of pain. Those who resist are broken into submission and suffer more. I am now determined to be a willing one.

Yours etc.,



15th Feb., 1900.


Yours of the - reached me today at Pasadena. I see Joe has missed you at Chicago - although I have not heard anything from them yet from New York.

There was a bundle of English newspapers from England with a line on the envelope expressing good wishes for me and signed, F.H.M. Nothing important was in those, however. I would have written a letter to Miss Müller, but I do not know the address; then I was afraid to frighten her.

In the meanwhile, Mrs. Leggett started a plan of a $100 subscription each a year for ten years to help me, and headed the list with her $100 for 1900, and got 2 others here to do the same. Then she went on writing letters to all my friends asking each to join in it. When she went on writing to Mrs. Miller I was rather shy - but she did it before I knew. A very polite but cold letter came to her in reply from Mrs. Hale, written by Mary, expressing their inability and assuring her of their love for me. I am afraid Mrs. Hale and Mary are displeased. But it was not my fault at all!!

I get news from Mrs. Sevier that Niranjan is seriously ill in Calcutta. I do not know if he has passed away. Well - but I am strong now, Margo, stronger than ever I was mentally. I was mentally getting a sort of ironing over my heart. I am getting nearer a Sannyasin's life now. I have not had any news from Saradananda for two weeks. I am glad you got the stories; rewrite them if you think so - get them published if you find anybody to do it and take the proceeds, if any, for your work. I do not want any I have got a few hundred dollars here. Going to San Francisco next week, and hope to do better there. Tell Mary when you see her next that I had nothing whatsoever to do with the proposal of $100 a year subscription to Mrs. Hale. I am so grateful to them.

Well, money will come for your school, never fear - it has got to come; if it does not come, who cares? One road is quite as good as the other. Mother knows best. I don't know whether I am very soon going to the East or not. If I have an opportunity, of course I will go to Indiana.

The international scheme is a good one and by all mean join it, and be the medium of getting some Indian women's clubs to join it through you, which is better. . . .

Things shall look up for us, never mind. As soon as the war is finished we go to England and try to do a big work there. What do you think? Shall I write to Mother Superior? If so, send her whereabouts. Has she written to you? Sturdies and "Shakies" will all come round - hold on.

You are learning your lessons - that is all I want. So am I; the moment we are fit, money and men must flow towards us. Between my nerves and your emotion we may make a mess of everything just now. So Mother is curing my nerves and drilling you into level-headedness - and then we go. This time good is coming in chunks, I am sure. We will make the foundations of the old land shake this time.
. . . I am getting cool as a cucumber - let anything come, I am ready. The next move - any blow shall tell - not one miss - such is the next chapter.

With all love,


(Translated from Bengali)

21st February, 1900.


I am very glad to receive your letter and go through the details of news. Learning and wisdom are supersfluities, the surface glitter merely, but it is the heart that is the seat of all power. It is not in the brain but in the heart that the Atman, possessed of knowledge, power, and activity, has Its seat. "शतं चैका च हृदयस्य नाड्य: - The nerves of the heart are a hundred and one" etc. The chief nerve-centre near the heart, called the sympathetic ganglia, is where the Atman has Its citadel. The more heart you will be able to manifest, the greater will be the victory you achieve. It is only a few that understand the language of the brain, but everyone from the Creator down to a clump of grass, understands the language that comes from the heart. But then, in our country, it is a case of rousing men that are, as it were, dead. It will take time, but if you have infinite patience and perseverance, success is bound to come. No mistake in that.

How are the English officials to blame? Is the family, of whose unnatural cruelty you have written, an isolated one in India? Or, are there plenty of such? It is the same story all over the country. But then, it is not as a result of pure wickedness that the selfishness commonly met with in our country has come. This bestial selfishness is the outcome of centuries of failure and repression. It is not real selfishness, but deep-rooted despair. It will be cored at the first inkling of success. It is only this that the English officials are noticing all round, so how can they have faith at the very outset? But tell me, do they not sympathise with any real work that they meet with? . . .

In these days of dire famine, flood, disease, and pestilence, tell me where your Congressmen are. Will it do merely to say, "Hand the government of the country over to us"? And who is there to listen to them? If a man does work, has he to open his mouth to ask for anything? If there be two thousand people like you working in several districts, won't it be the turn of the English themselves to consult you in matters of political moment? "स्वकार्यमुद्धरेत्प्राज्ञ: - The wise man should achieve his object." . . . A- was not allowed to open a centre, but what of that! Has not Kishengarh allowed it?- Let him work on without ever opening his lips; there is no use of either telling anything to anybody, or quarrelling with any. Whoever will assist in this work of the Divine Mother of the universe, will have Her grace, and whoever will oppose it will not only be "अकारणाविष्कृतवैरदारुण: - raising a deadly enemy for nothing", but also laying the axe to his own prospects. शनै: पन्था: - all in good time. Many a little makes a mickle. When a great work is being done, when the foundations are laid or a road constructed, when superhuman energy is needed - it is one or two extraordinary men who silently and noiselessly work through a world of obstacles and difficulties. When thousands of people are benefited, there is a great tomtoming, and the whole country is loud in notes of praise. But then the machine has already been set agoing, and even a boy can work it, or a fool add to it some impetus. Grasp this that, that benefit done to a village or two, that orphanage with its twenty orphans, those ten or twenty workers - all these are enough; they form the nucleus, never to be destroyed. From these, hundreds of thousands of people will be benefited in time. Now we want half a dozen lions, then excellent work will be turned out by even hundreds of jackals. . .

If orphan girls happen to come to your hands for shelter, you must take them in above all else. Otherwise, Christian missionaries will take them, poor things, away! What matters it that you have no particular arrangements for them? Through the Divine Mother's will, they will be provided for. When you get a horse, never you worry about the whip. ... Get together whomsoever you can lay your hands on, no picking and choosing now - everything will be set right in course of time. In every attempt there are many obstacles to cope with, but gradually the path becomes smooth.

Convey to the European officer many thanks from me. Work on fearlessly - there is a hero! Bravo! Thrice well done! The starting of a centre at Bhagalpur that you have written about is no doubt a good idea - enlightening the schoolboys and things of that sort. But our mission is for the destitute, the poor, and the illiterate peasantry and labouring classes, and if, after everything has been done for them first, there is spare time, then only for the gentry. Those peasants and labouring people will be won over by love. Afterwards it will be they who will collect small sums and start missions at their own villages, and gradually, from among those very men, teachers will spring.

Teach some boys and girls of the peasant classes the rudiments of learning and infuse a number of ideas into their brains. Afterwards the peasants of each village will collect funds and have one of these in their village. "उद्धरेदात्मनात्मानम् - One must raise oneself by one's own exertions" - this holds good in all spheres. We help them to help themselves. That they are supplying you with your daily bread is a real bit of work done. The moment they will come to understand their own condition and feel the necessity of help and improvement, know that your work is taking effect and is in the right direction, while the little good that the moneyed classes, out of pity, do to the poor, does not last, and ultimately it does nothing but harm to both parties. The peasants and labouring classes are in a moribund condition, so what is needed is that the moneyed people will only help them to regain their vitality, and nothing more. Then leave the peasants and labourers to look to their own problem, to grapple with and solve it. But then you must take care not to set up class-strife between the poor peasants, the labouring people, and wealthy classes. Make it a point not to abuse the moneyed classes. "स्वकार्यमुद्धरेत्प्राज्ञः - The wise man should achieve his own object."

Victory to the Guru! Victory to the Mother of the Universe! What fear! Opportunity, remedy, and its application will present themselves. I do not care about the result, well or ill. I shall be happy if only you do this much of work. Wordy warfares, texts and scriptures, doctrines and dogmas - all these I am coming to loathe as poison in this my advanced age. Know this for certain that he who will work will be the crown on my head. Useless bandying of words and making noise is taking away our time, is consuming our life-energy, without pushing the cause of humanitarianism a step further. माभै: - Away with fear! Bravo! There is a hero indeed! May the blessed Guru be enthroned in your heart, and the Divine Mother guide your hands.

Yours affectionately,



4th March, 1900.


I don't want to work. I want to be quiet and rest. I know the time and the place; but the fate or Karma, I think, drives me on - work, work. We are like cattle driven to the slaughter-house - hastily nibbling a bite of grass on the roadside as they are driven along under the whip. And all this is our work, our fear - fear, the beginning of misery, of disease, etc. By being nervous and fearful we injure others, by being so fearful to hurt we hurt more. By trying so much to avoid evil we fall into its jaws.

What a mass of namby-pamby nonsense we create round ourselves!! It does us no good, it leads us on to the very thing we try to avoid - misery. ...

Oh, to become fearless, to be daring, to be careless of everything! . . .

Yours etc.,



25th March, 1900.


I am much better and am growing very strong. I feel sometimes that freedom is near at hand, and the tortures of the last two years have been great lessons in many ways. Disease and misfortune come to do us good in the long run, although at the time we feel that we are submerged forever.

I am the infinite blue sky; the clouds may gather over me, but I am the same infinite blue.

I am trying to get a taste of that peace which I know is my nature and everyone's nature. These tin pots of bodies and foolish dreams of happiness and misery - what are they?

My dreams are breaking. Om Tat Sat!




28th March, 1900.

MY DEAR MARGOT, (Margaret E. Noble or Sister Nivedita)

I am so glad at your good fortune. Things have got to come round if we are steady. I am sure you will get all the money you require here or in England.

I am working hard; and the harder I work, the better I feel. This ill health has done me a great good, sure. I am really understanding what non-attachment means. And I hope very soon to be perfectly non-attached.

We put all our energies to concentrate and get attached to one thing; but the other part, though equally difficult, we seldom pay any attention to - the faculty of detaching ourselves at a moment's notice from anything.

Both attachment and detachment perfectly developed make a man great and happy.

I am so glad at Mrs. Leggett's gift of $1,000. She is working up, wait. She has a great part to play in Ramakrishna's work, whether she knows it or not.

I enjoyed your accounts of Prof. Geddes, and Joe has a funny account of a clairvoyant. Things are just now beginning to turn. . . .

This letter, I think, Will reach you at Chicago. . . .

I had a nice letter from Max Gysic, the young Swiss who is a great friend of Miss Souter. Miss Souter also sends her love, and they ask to know the time when I come over to England. Many people are inquiring, they say.

Things have got to come round - the seed must die underground to come up as the tree. The last two years were the underground rotting. I never had a struggle in the jaws of death, but it meant a tremendous upheaval of the whole life. One such brought me to Ramakrishna, another sent me to the U.S., this has been the greatest of all. It is gone - I am so calm that it astonishes me sometimes!! I work every day morning and evening, eat anything any hour - and go to bed at 12 p.m. in the night - but such fine sleep!! I never had such power of sleeping before!

Yours with all love and blessings,



18th April, 1900.


Just now I received yours and Mrs. Bull's welcome letter. I direct this to London. I am so glad Mrs. Leggett is on the sure way to recovery.

I am so sorry Mr. Leggett resigned the presidentship.

Well, I keep quiet for fear of making further trouble.

You know my methods are extremely harsh and once roused I may rattle A- too much for his peace of mind.

I wrote to him only to tell him that his notions about Mrs. Bull are entirely wrong.

Work is always difficult; pray for me Joe that my works stop for ever, and my whole soul be absorbed in Mother. Her works, She knows.

You must be glad to be in London once more - the old friends, give them all my love and gratitude.

I am well, very well mentally. I feel the rest of the soul more shall that of the body. The battles are lost and won, I have bundled my things and am waiting for the great deliverer.

"Shiva, O Shiva, carry my boat to the other shore."

After all, Joe, I am only the boy who used to listen with rapt wonderment to the wonderful words of Ramakrishna under the Banyan at Dakshineswar. That is my true nature; works and activities, doing good and so forth are all superimpositions. Now I again hear his voice; the same old voice thrilling my soul. Bonds are breaking - love dying, work becoming tasteless - the glamour is off life. Only the voice of the Master calling. - "I come Lord, I come." "Let the dead bury the dead, follow thou Me." - "I come, my beloved Lord, I come."

Yes, I come. Nirvana is before me. I feel it at times - the same infinite ocean of peace, without a ripple, a breath.

I am glad I was born, glad I suffered so, glad I did make big blunders, glad to enter peace. I leave none bound, I take no bonds. Whether this body will fall and release me or I enter into freedom in the body, the old man is gone, gone forever, never to come back again! The guide, the Guru, the leader, the teacher has passed away; the boy, the student, the servant is left behind.

You understand why I do not want to meddle with A-. Who am I to meddle with anyone, Joe? I have long given up my place as a leader - I have no right to raise my voice. Since the beginning of this year I have not dictated anything in India. You know that. Many thanks for what you and Mrs. Bull have been to me in the past. All blessings follow you ever! The sweetest moments of my life have been when I was drifting: I am drifting again - with the bright warm sun ahead and masses of vegetation around - and in the heat everything is so still, so calm - and I am drifting languidly - in the warm heart of the river! I dare not make a splash with my hands or feet - for fear of breaking the marvellous stillness, stillness that makes you feel sure it is an illusion!

Behind my work was ambition, behind my love was personality, behind my purity was fear, behind my guidance the thirst of power! Now they are vanishing, and I drift. I come! Mother, I come! In Thy warm bosom, floating wheresoever Thou takest me, in the voiceless, in the strange, in the wonderland, I come - a spectator, no more an actor.

Oh, it is so calm! My thoughts seem to come from a great, great distance in the interior of my own heart. They seem like rains, distant whispers, and peace is upon everything, sweet, sweet peace - like that one feels for a few moments just before falling into sleep, when things are seen and felt like shadows - without fear, without love, without emotion. Peace that one feels alone, surrounded with statues and pictures - I come! Lord, I come!

The world is, but not beautiful nor ugly, but as sensations without exciting any emotion. Oh, Joe, the blessedness of it! Everything is good and beautiful; for things are all losing their relative proportions to me - my body among the first. Om That Existence!

I hope great things to come to you all in London and Paris. Fresh joy - fresh benefits to mind and body.

With love as ever to you and Mrs. Bull,

Yours faithfully,



20th June, 1900.


. . . Well, Mother seems to be kind again and the wheel is slowly rising up. . . .

Yours etc.



2nd July, 1900.


. . . Mother knows, as I always say. Pray to Mother. It is hard work to be a leader - one must crush all one's own self under the feet of the community. . . .

Yours etc.,



25th Aug., 1900.


Your letter reached me just now. Many thanks for the kind expressions.

I gave a chance to Mrs. Bull to draw her money out of the Math; and as she did not say anything about it, and the trust deeds were waiting here to be executed, I got them executed duly at the British Consulate; and they are on their way to India now.

Now I am free, as I have kept no power or authority or position for me in the work. I also have resigned the presidentship of the Ramakrishna Mission.

The Math etc., belong now to the immediate disciples of Ramakrishna except myself. The presidentship is now Brahmananda's - next it will fall on Premananda etc., etc., in turn.

I am so glad a whole load is off me, now I am happy. I have served Ramakrishna through mistakes and success for 20 years now. I retire for good and devote the rest of my life to myself.

I no longer represent anybody, nor am I responsible to anybody. As to my friends, I had a morbid sense of obligation. I have thought well and find I owe nothing to anybody; if anything, I have given my best energies, unto death almost, and received only hectoring and mischief-making and botheration. I am done with everyone here and in India.

Your letter indicates that I am jealous of your new friends. You must know once for all, I am born without jealousy, without avarice, without the desire to rule - whatever other vices I am born with.

I never directed you before; now, after I am nobody in the work, I have no direction whatever. I only know this much: So long as you serve "Mother" with a whole heart, She will be your guide.

I never had any jealousy about what friends you made. I never criticised my brethren for mixing up in anything. Only I do believe the Western people have the peculiarity of trying to force upon others whatever seems good to them, forgetting that what is good for you may not be good for others. As such, I am afraid you might try to force upon others whatever turn your mind might take in contact with new friends. That was the only reason I sometimes tried to stop any particular influence, and nothing else.

You are free, have your own choice, your own work. ...

Friends or foes, they are all instruments in Her hands to help us work out our own Karma, through pleasure or pain. As such "Mother" bless them all.

With all love and blessings,

Yours affectionately,



28th August, 1900.


Such is life - grind, grind; and yet what else are we to do? Grind, grind! Something will come - some way will be opened. If it does not, as it probably never will - then, then - what then? All our efforts are only to stave off, for a season, the great climax - death! Oh, what would the world do without you, Death! Thou great healer!

The world, as it is, is not real, is not eternal, thank the Lord!! How can the future be any better? That must be an effect of this one - at least like this, if not worse!

Dreams, oh dreams! Dream on! Dream, the magic of dream, is the cause of this life, it is also the remedy. Dream' dream; only dream! Kill dream by dream!

I am trying to learn French, talking to - here. Some are very appreciative already. Talk to all the world - of the eternal riddle, the eternal spool of fate, whose thread-end no one finds and everyone seems to find, at least to his own satisfaction, at least for a time - to fool himself a moment, isn't it?

Well, now great things are to be done! Who cares for great things? Why not do small things as well? One is as good as the other. The greatness of little things, that is what the Gita teaches - bless the old book!! . . .

I have not had much time to think of the body. So it must be well. Nothing is ever well here. We forget them at times, and that is being well and doing well. . . .

We play our parts here - good or bad. When the dream is finished and we have left the stage, we will have a hearty laugh at all this - of this only I am sure.

Yours etc.,



3rd Sept., 1900.

DEAR MOTHER, (Mrs. Francis Leggett.)

We had a congress of cranks here in this house.

The representatives came from various countries, from India in the south, to Scotland in the north, with England and America buttressing the sides.

We were having great difficulty in electing the president, for though Dr. James (Professor William James) was there, he was more mindful of the blisters raised on him by Mrs. Melton (probably a magnetic healer) than solution of world problems.

I proposed Joe (Josephine MacLeod), but she refused on the ground of non-arrival of her new gown - and went to a corner to watch the scene, from a coin of vantage.

Mrs. (Ole) Bull was ready, but Margot (Sister Nivedita) objected to this meeting being reduced to a comparative philosophy class.

When we were thus in a fix - up sprung a short, square, almost round figure from the corner, and without any ceremony declared that all difficulties will be solved, not only of electing a president but of life itself, if we all took to worshipping the Sun God and Moon God. He delivered his speech in five minutes; but it took his disciple, who was present, fully three quarters of an hour to translate. In the meanwhile, the master began to draw the rugs in your parlour up in a heap, with the intention, as he said, of giving us an ocular demonstration of the power of "Fire God", then and there.

At this juncture Joe interposed and insisted that she did not want a fire sacrifice in her parlour; whereupon the Indian saint looked daggers at Joe, entirely disgusted at the behaviour of one he confidently believed to be a perfect convert to fire worship.

Then Dr. James snatched a minute from nursing his blisters and declared that he would have something very interesting to speak upon Fire God and his brethren, if he were not entirely occupied with the evolution of Meltonian blisters. Moreover his great Master, Herbert Spencer, not having investigated the subject before him, he would stick to golden silence.

"Chutney is the thing", said a voice near the door. We all looked back and saw Margot. "It is Chutney," she said, "Chutney and Kali, that will remove all difficulties of Life, and make it easy for us to swallow all evils, and relish what is good." But she stopped all of a sudden and vehemently asserted that she was not going to speak any further, as she has been obstructed by a certain male animal in the audience in her speech. She was sure one man in the audience had his head turned towards the window and was not paying the attention proper to a lady, and though as to herself she believed in the equality of the sexes, yet she wanted to know the reason of that disgusting man's want of due respect for women. Then one and all declared that they had been giving her the most undivided attention, and all above the equal right, her due, but to no purpose. Margot would have nothing to do with that horrible crowd and sat down.
Then Mrs. Bull of Boston took the floor and began to explain how all the difficulties of the world were from not understanding the true relation between the sexes. She said, "The only panacea was a right understanding of the proper persons, and then to find liberty in love and freedom in liberty and motherhood, brotherhood, fatherhood, Godhood, love in freedom and freedom in love, in the right holding up of the true ideal in sex."

To this the Scotch delegate vehemently objected and said that as the hunter chased the goatherd, the goatherd the shepherd, the shepherd the peasant, and the peasant drove the fisher into the sea, now we wanted to fish out of the deep the fisher and let him fall upon the peasant, the peasant upon the shepherd, and so on; and the web of life will be completed and we will be all happy. He was not allowed to continue his driving business long. In a second everyone was on his feet, and we could only hear a confusion of voices - "Sun God and Moon God", "Chutney and Kali," "Freedom holdings up right understanding, sex, motherhood", "Never, the fisherman must go back to the shore", etc. Whereupon Joe declared that she was yearning to be the hunter for the time and chase them all out of the house if they did not stop their nonsense.

Then was peace and calm restored, and I hasten to write you about it.

Yours affly.,



10th September, 1900.


I am surely coming this evening and of course will be very glad to meet the princess (probably Princess Demidoff) and her brother. But if it be too late to find my way out here, you will have to find me a place to sleep in the house.

Yours with love and blessings,



11th Dec., 1900.


I arrived night before last. Alas! my hurrying was of no use.

Poor Captain Sevier passed away, a few days ago - thus two great Englishmen gave up their lives for us - us the Hindus. Thus is martyrdom if anything is. Mrs. Sevier I have written to just now, to know her decision.

I am well, things are well here - every way. Excuse this haste. I will write longer ere long.

Ever yours in truth,



19th Dec., 1900.


Just a voice across the continents to say, how do you do? Are you not surprised? Verily I am a bird of passage. Gay and busy Paris, grim old Constantinople, sparkling little Athens, and pyramidal Cairo are left behind, and here I am writing in my room on the Ganga, in the Math. It is so quiet and still! The broad river is dancing in the bright sunshine, only now and then an occasional cargo boat breaking the silence with the splashing of the oars. It is the cold season here, but the middle of the day is warm and bright every day. But it is the winter of Southern California. Everything is green and gold, and the grass is like velvet; yet the air is cold and crisp and delightful.
Yours etc.,



26th Dec., 1900.


This mail brought your letter including that of Mother and Alberta. What the learned friend of Alberta says about Russia is about the same I think myself. Only there is one difficulty of thought: Is it possible for the Hindu race to be Russianised?

Dear Mr. Sevier passed away before I could arrive. He was cremated on the banks of the river that flows by his Ashrama, à la Hindu, covered with garlands, the Brahmins carrying the body and boys chanting the Vedas.

The cause has already two martyrs. It makes me love dear old England and its heroic breed. The Mother is watering the plant of future India with the best blood of England. Glory unto Her!

Dear Mrs. Sevier is calm. A letter she wrote me to Paris comes back this mail. I am going up tomorrow to pay her a visit. Lord bless her, dear brave soul!

I am calm and strong. Occasion never found me low yet Mother will not make me now depressed.

It is very pleasant here, now the winter is on. The Himalayas will be still more beautiful with the uncovered snows.

The young man who started from New York, Mr. Johnston, has taken the vow of a Brahmachârin and is at Mayavati.

Send the money to Saradananda in the Math, as I will be away in the hills.

They have worked all right as far as they could; I am glad, and feel myself quite a fool on account of my nervous chagrin.

They are as good and as faithful as ever, and they are in good health. Write all this to Mrs. Bull and tell her she was always right and I was wrong, and I beg a hundred thousand pardons of her.

Oceans of love for her and for M-

I look behind and after
And find that all is right.
In my deepest sorrows
There is a soul of light.

All love to M-, Mrs. C-, to Dear J.B.- , and to you, Dear Joe, Pranâms.



7th Sept., 1901.


We all work by bits, that is to say, in this cause. I try to keep down the spring, but something or other happens, and the spring goes whirr, and there you are - thinking, remembering, scribbling, scrawling, and all that!

Well, about the rains - they have come down now in right earnest, and it is a deluge, pouring, pouring, pouring night and day. The river is rising, flooding the banks; the ponds and tanks have overflowed. I have just now returned from lending a hand in cutting a deep drain to take off the water from the Math grounds. The rain-water stands at places some feet high. My huge stork is full of glee, and so are the ducks and geese. My tame antelope fled from the Math and gave us some days of anxiety in finding him out. One of my ducks unfortunately died yesterday. She had been gasping for breath more than a week. One of my waggish old monks says, "Sir, it is no use living in this Kali-Yuga when ducks catch cold from damp and rain, and frogs sneeze!"

One of the geese had her plumes falling off. Knowing no other method, I left her some minutes in a tub of water mixed with mild carbolic, so that it might either kill or heal; and she is all right now.

Yours etc.,


Conversations and Dialogues
(Translated from the diary of a disciple - Sharatchandra Chakravarty.)

(Translated from Bengali)

(From the Diary of a Disciple)

(The disciple is Sharatchandra Chakravarty, who published his records in a Bengali book, Swami-Shishya-Samvâda, in two parts. The present series of "Conversations and Dialogues" is a revised translation from this book. Five dialogues of this series have already appeared in the Complete Works, Vol. V.)

[Place: Calcutta, the house of the late Babu Priyanath Mukhopadhyaya, Baghbazar. Year: 1897.]

It is three or four days since Swamiji has set his foot in Calcutta (On February 20, 1897.) after his first return from the West. The joy of the devotees of Shri Ramakrishna knows no bounds at enjoying his holy presence after a long time. And the well-to-do among them are considering themselves blessed to cordially invite Swamiji to their own houses. This afternoon Swamiji had an invitation to the house of Srijut Priyanath Mukhopadhyaya, a devotee of Shri Ramakrishna, at Rajballabhpara in Baghbazar. Receiving this news, many devotees assembled today in his house.

The disciple also, informed of it through indirect sources, reached the house of Mr. Mukherjee at about 2-30 p.m. He had not yet made his acquaintance with Swamiji. So this was to be his first meeting with the Swami.

On the disciple's reaching there, Swami Turiyananda took him to Swamiji and introduced him. After his return to the Math, the Swami had already heard about him, having read a Hymn on Shri Ramakrishna composed by the disciple.

Swamiji also had come to know that the disciple used to visit Nâg Mahâshaya, a foremost devotee of Shri Ramakrishna.

When the disciple prostrated himself before him and took his seat, Swamiji addressed him in Sanskrit and asked him about Nag Mahashaya and his health, and while referring to his superhuman renunciation, his unbounded love for God, and his humility, he said:
"वयं तत्त्वान्वेषात् हला मधुकर त्वं खलुकृती।
(Words addressed by King Dushyanta to the bee which was teasing Shakuntalâ by darting at her lips - Kalidasa's Shâkuntalam.)

- "We are undone by our vain quest after reality; while, O bee, you are indeed blessed with success!" He then asked the disciple to send these words to Nag Mahashaya. Afterwards, finding it rather inconvenient to talk to the disciple in the crowd, he called him and Swami Turiyananda to a small room to the west and, addressing himself to the disciple, began to recite these words from the Vivekachudâmani (43):
"मा भैष्ट विद्वंस्तव नास्त्यपायः
येनैव याता यतयोsस्य पारं
तमेव मार्गं तव निर्दिशामि।।
- "O wise one, fear not; you have not to perish. Means there are for crossing the ocean of this round of birth and death. I shall show you the same way by which holy men of renunciation have crossed this ocean." He then asked him to read Âchârya Shankara's work named Vivekachudâmani.

At these words, the disciple went on musing within himself. Was the Swami in this way hinting at the desirability of his own formal initiation? The disciple was at that time a staunch orthodox man in his ways, and a Vedantin. He had not yet settled his mind as regards the adoption of a Guru and was a devoted advocate of Varnâshrama or caste ordinances.

While various topics were going on, a man came in and announced that Mr. Narendranath Sen, the Editor of the Mirror, had come for an interview with Swamiji. Swamiji asked the bearer of this news to show him into that small room. Narendra Babu came and taking a seat there introduced various topics about England and America. In answer to his questions Swamiji said, "Nowhere in the world is to be found another nation like the Americans, so generous, broad-minded, hospitable, and so sincerely eager to accept new ideas." "Wherever work", he went on, "has been done in America has not been done through my power. The people of America have accepted the ideas of Vedanta, because they are so good-hearted." Referring to England he said, "There is no nation in the world so conservative as the English. They do not like so easily to accept any new idea, but if through perseverance they can be once made to understand any idea, they will never give it up by any means. Such firm determination you will find in no other nation. This is why they occupy the foremost position in the world in power and civilization."

Then declaring that if qualified preachers could be had, there was greater likelihood of the Vedanta work being permanently established in England than in America, he continued, "I have only laid the foundation of the work. If future preachers follow my path, a good deal of work may be done in time."

Narendra Babu asked, "What future prospect is there for us in preaching religion in this way?"

Swamiji said: "In our country there is only this religion of Vedanta. Compared with the Western civilisation, it may be said, we have hardly got anything else. But by the preaching of this universal religion of Vedanta, a religion which gives equal rights to acquire spirituality to men of all creeds and all paths of religious practice, the civilised West would come to know what a wonderful degree of spirituality once developed in India and how that is still existing. By the study of this religion, the Western nations will have increasing regard and sympathy for us. Already these have grown to some extent. In this way, if we have their real sympathy and regard, we would learn from them the sciences bearing on our material life, thereby qualifying ourselves better for the struggle for existence. On the other hand, by learning this Vedanta from us, they will be enabled to secure their own spiritual welfare."

Narendra Babu asked, "Is there any hope of our political progress in this kind of interchange?"

Swamiji said, "They (the Westerners) are the children of the great hero Virochana!  Their power makes the five elements play like puppets in their hands. If you people believe that we shall in case of conflict with them gain freedom by applying those material forces, you are profoundly mistaken. Just as a little piece of stone figures before the Himalayas, so we differ from them in point of skill in the use of those forces. Do you know what my idea is? By preaching the profound secrets of the Vedanta religion in the Western world, we shall attract the sympathy and regard of these mighty nations, maintaining forever the position of their teacher in spiritual matters, and they will remain our teachers in all material concerns. The day when, surrendering the spiritual into their hands, our countrymen would sit at the feet of the West to learn religion, that day indeed the nationality of this fallen nation will be dead and gone for good. Nothing will come of crying day and night before them, 'Give me this or give me that.' When there will grow a link of sympathy and regard between both nations by this give-and-take intercourse, there will be then no need for these noisy cries. They will do everything of their own accord. I believe that by this cultivation of religion and the wider diffusion of Vedanta, both this country and the West will gain enormously. To me the pursuit of politics is a secondary means in comparison with this. I will lay down my life to carry out this belief practically. If you believe in any other way of accomplishing the good of India, well, you may go on working your own way."

Narendra Babu shortly left, expressing his unqualified agreement with Swamiji's ideas. The disciple, hearing the above words from Swamiji, astonishingly contemplated his luminous features with steadfast gaze.

When Narendra Babu had departed, an enthusiastic preacher belonging to the society for the protection of cows came for an interview with Swamiji. He was dressed almost like a Sannyasin, if not fully so - with a Geruâ turban on the head; he was evidently an up-country Indian. At the announcement of this preacher of cow-protection Swamiji came out to the parlour room. The preacher saluted Swamiji and presented him with a picture of the mother-cow. Swamiji took that in his hand and, making it over to one standing by, commenced the following conversation with the preacher:

Swamiji: What is the object of your society?

Preacher: We protect the mother-cows of our country from the hands of the butcher. Cow-infirmaries have been founded in some places where the diseased, decrepit mother-cows or those bought from the butchers are provided for.

Swamiji: That is very good indeed. What is the source of your income?

Preacher: The work of the society is carried on only by gifts kindly made by great men like you.

Swamiji: What amount of money have you now laid by?

Preacher: The Marwari traders' community are the special supporters of this work. They have given a big amount for this good cause.

Swamiji: A terrible famine has now broken out in Central India. The Indian Government has published a death-roll of nine lakhs of starved people. Has your society done anything to render help in this time of famine?

Preacher: We do not help during famine or other distresses. This society has been established only for the protection of mother-cows.
Swamiji: During a famine when lakhs of people, your own brothers and sisters, have fallen into the jaws of death, you have not thought it your duty, though having the means, to help them in that terrible calamity with food!

Preacher: No. This famine broke out as a result of men's Karma, their sins. It is a case of "like Karma, like fruit".

Hearing the words of the preacher, sparks of fire, as it were, scintillated in Swamiji's large eyes; his face became flushed. But he suppressed his feeling and said: "Those associations which do not feel sympathy for men and, even seeing their own brothers dying from starvation, do not give them a handful of rice to save their lives, while giving away piles of food to save birds and beasts, I have not the least sympathy for, and I do not believe that society derives any good from them. If you make a plea of Karma by saying that men die through their Karma, then it becomes a settled fact that it is useless to try or struggle for anything in this world; and your work for the protection of animals is no exception. With regard to your cause also, it can be said - the mother-cows through their own Karma fall into the hands of the butchers and die, and we need not do anything in the matter."

The preacher was a little abashed and said: "Yes, what you say is true, but the Shâstras say that the cow is our mother."

Swamiji smilingly said, "Yes, that the cow is our mother, I understand: who else could give birth to such accomplished children?"

The up-country preacher did not speak further on the subject; perhaps he could not understand the point of Swamiji's poignant ridicule. He told Swamiji that he was begging something of him for the objects of the society.

Swamiji: I am a Sannyasin, a fakir. Where shall I find money enough to help you? But if ever I get money in my possession, I shall first spend that in the service of man. Man is first to be saved; he must be given food, education, and spirituality. If any money is left after doing all these, then only something would be given to your society.

At these words, the preacher went away after saluting Swamiji. Then Swamiji began to speak to us: "What words, these, forsooth! Says he that men are dying by reason of their Karma, so what avails doing any kindness to them! This is decisive proof that the country has gone to rack and ruin! Do you see how much abused the Karma theory of your Hinduism has been? Those who are men and yet have no feeling in the heart for man, well, are such to be counted as men at all?" While speaking these words, Swamiji's whole body seemed to shiver in anguish and grief.

Then, while smoking, Swamiji said to the disciple, "Well, see me again."

Disciple: Where will you be staying, sir? Perhaps you might put up in some rich man's house. Will he allow me there?

Swamiji: At present, I shall be living either at the Alambazar Math or at the garden-house of Gopal Lal Seal at Cossipore. You may come to either place.

Disciple: Sir, I very much wish to speak with you in solitude.

Swamiji: All right. Come one night. We shall speak plenty of Vedanta.

Disciple: Sir, I have heard that some Europeans and Americans have come with you. Will they not get offended at my dress or my talk?

Swamiji: Why, they are also men, and moreover they are devoted to the Vedanta religion. They will be glad to converse with you.

Disciple: Sir, Vedanta speaks of some distinctive qualifications for its aspirants; how could these come out in your Western disciples? The Shastras say - he who has studied the Vedas and the Vedanta, who has formally expiated his sins, who has performed all the daily and occasional duties enjoined by the scriptures, who is self-restrained in his food and general conduct, and specially he who is accomplished in the four special Sâdhanâs (preliminary disciplines), he alone has a right to the practice of Vedanta. Your Western disciples are in the first place non-Brahmins, and then they are lax in point of proper food and dress; how could they understand the system of Vedanta?

Swamiji: When you speak with them, you will know at once whether they have understood Vedanta or not.

Swamiji, perhaps, could now see that the disciple was rigidly devoted to the external observances of orthodox Hinduism. Swamiji then, surrounded by some devotees of Shri Ramakrishna, went over to the house of Srijut Balaram Basu of Baghbazar. The disciple bought the book Vivekachudamani at Bat-tala and went towards his own home at Darjipara.

(Translated from Bengali)

(From the Diary of a Disciple)

(The disciple is Sharatchandra Chakravarty, who published his records in a Bengali book, Swami-Shishya-Samvâda, in two parts. The present series of "Conversations and Dialogues" is a revised translation from this book. Five dialogues of this series have already appeared in the Complete Works, Vol. V.)

[Place: On the way from Calcutta to Cossipore and in the garden of the late Gopal Lal Seal. Year: 1897.]

Today Swamiji was taking rest at noon in the house of Srijut Girish Chandra Ghosh.  The disciple arriving there saluted him and found that Swamiji was just ready to go to the garden-house of Gopal Lal Seal. A carriage was waiting outside. He said to the disciple, "Well come with me." The disciple agreeing, Swamiji got up with him into the carriage and it started. When it drove up the Chitpur road, on seeing the Gangâ, Swamiji broke forth in a chant, self-involved: "गङ्गातरङ्ग-रमणीय-जटा-कलापं" etc.  The disciple listened in silent wonder to that wave of music, when after a short while, seeing a railway engine going towards the Chitpur hydraulic bridge, Swamiji said to the disciple, "Look how it goes majestically like a lion!" The disciple replied, "But that is inert matter. Behind it there is the intelligence of man working, and hence it moves. In moving thus, what credit is there for it?"

Swamiji: Well, say then, what is the sign of consciousness?

Disciple: Why, sir, that indeed is conscious which acts through intelligence.

Swamiji: Everything is conscious which rebels against nature: there, consciousness is manifested. Just try to kill a little ant, even it will once resist to save its life. Where there is struggle, where there is rebellion, there is the sign of life, there consciousness is manifested.

Disciple: Sir, can that test be applied also in the case of men and of nations?

Swamiji: Just read the history of the world and see whether it applies or not. You will find that excepting yours, it holds good in the case of all other nations. It is you only who are in this world lying prostrate today like inert matter. You have been hypnotised. From very old times, others have been telling you that you are weak, that you have no power, and you also, accepting that, have for about a thousand years gone on thinking, "We are wretched, we are good for nothing." (Pointing to his own body:) This body also is born of the soil of your country; but I never thought like that. And hence you see how, through His will, even those who always think us low and weak, have done and are still doing me divine honour. If you can think that infinite power, infinite knowledge and indomitable energy lie within you, and if you can bring out that power, you also can become like me.

Disciple: Where is the capacity in us for thinking that way, sir? Where is the teacher or preceptor who from our childhood will speak thus before us and make us understand? What we have heard and have learnt from all is that the object of having an education nowadays is to secure some good job.
Swamiji: For that reason is it that we have come forward with quite another precept and example. Learn that truth from us, understand it, and realise it and then spread that idea broadcast, in cities, in towns, and in villages. Go and preach to all, "Arise, awake, sleep no more; within each of you there is the power to remove all wants and all miseries. Believe this, and that power will be manifested." Teach this to all, and, with that, spread among the masses in plain language the central truths of science, philosophy, history, and geography. I have a plan to open a centre with the unmarried youths; first of all I shall teach them, and then carry on the work through them.

Disciple: But that requires a good deal of money. Where will you get this money?

Swamiji: What do you talk! Isn't it man that makes moneys Where did you ever hear of money making man? If you can make your thoughts and words perfectly at one, if you can, I say, make yourself one in speech and action, money will pour in at your feet of itself, like water.

Disciple: Well, sir, I take it for granted that money will come, and you will begin that good work. But what will that matter? Before this, also, many great men carried out many good deeds. But where are they now? To be sure, the same fate awaits the work which you are going to start. Then what is the good of such an endeavour?

Swamiji: He who always speculates as to what awaits him in future, accomplishes nothing whatsoever. What you have understood as true and good, just do that at once. What's the good of calculating what may or may not befall in future? The span of life is so, so short - and can anything be accomplished in it if you go on forecasting and computing results. God is the only dispenser of results; leave it to Him to do all that. What have you got to do with on working?

While he was thus going on, the cab reached the garden house. Many people from Calcutta came to the garden that day to see Swamiji. Swamiji got down from the carriage, took his seat in the room, and began conversation with them all. Mr. Goodwin, a Western disciple of Swamiji, was standing nearby, like the embodiment of service, as it were. The disciple had already made his acquaintance; so he came to Mr. Goodwin, and both engaged in a variety of talk about Swamiji.

In the evening Swamiji called the disciple and asked him, "Have you got the Katha Upanishad by heart?"

Disciple: No, sir, I have only read it with Shankara's commentary.

Swamiji: Among the Upanishads, one finds no other book so beautiful as this. I wish you would all get it by heart. What will it do only to read it? Rather try to bring into your life the faith, the courage, the discrimination, and the renunciation of Nachiketâ.

Disciple: Give your blessings, please, that I may realise these.

Swamiji: You have heard of Shri Ramakrishna's words, haven't you? He used to say, "The breeze of mercy is already blowing, do you only hoist the sail." Can anybody, my boy, thrust realization upon another? One's destiny is in one's own hands - the Guru only makes this much understood. Through the power of the seed itself the tree grows, the air and water are only aids.

Disciple: There is, sir, the necessity also of extraneous help.

Swamiji: Yes, there is. But you should know that if there be no substance within, no amount of outside help will avail anything. Yet there comes a time for everyone to realise the Self. For everyone is Brahman. The distinction of higher and lower is only in the degree of manifestation of that Brahman. In time, everyone will have perfect manifestation. Hence the Shâstras say, "कालेनात्मनि विन्दतिऽउओत्; - In time, That is realised in one's self."

Disciples When, alas, will that happen, sir? From the Shastras we hear how many births we have had to pass in ignorance!

Swamiji: What's the fear? When you have come here this time, the goal shall be attained in this life. Liberation or Samâdhi - all this consists in simply doing away with the obstacles to the manifestation of Brahman. Otherwise the Self is always shining forth like the sun. The cloud of ignorance has only veiled it. Remove the cloud and the sun will manifest. Then you get into the state of "भिद्यते हृदयग्रन्थिः" ("the knot of the heart is broken") etc. The various paths that you find, all advise you to remove the obstacles on the way. The way by which one realises the Self, is the way which he preached to all. But the goal of all is the knowledge of the Self, the realization of this Self. To it all men, all beings have equal right. This is the view acceptable to all.

Disciple: Sir, when I read or hear these words of the Shastras, the thought that the Self has not yet been realised makes the heart very disconsolate.

Swamiji: This is what is called longing. The more it grows the more will the cloud of obstacles be dispelled, and stronger will faith be established. Gradually the Self will be realised like a fruit on the palm of one's hand. This realisation alone is the soul of religion. Everyone can go on abiding by some observances and formalities. Everyone can fulfil certain injunctions and prohibitions but how few have this longing for realization! This intense longing - becoming mad after realising God or getting the knowledge of the Self - is real spirituality. The irresistible madness which the Gopis had for the Lord, Shri Krishna, yea, it is intense longing like that which is necessary for the realization of the Self! Even in the Gopis' mind there was a slight distinction of man and woman. But in real Self-knowledge, there is not the slightest distinction of sex.

While speaking thus, Swamiji introduced the subject of Gita-Govindam (of Jayadeva) and continued saying:

Jayadeva was the last poet in Sanskrit literature though he often cared more for the jingling of words than for depth of sentiment. But just see how the poet has shown the culmination of love and longing in the Shloka "पतति पतत्रे" etc.  Such love indeed is necessary for Self-realisation. There must be fretting and pining within the heart. Now from His playful life at Vrindaban come to the Krishna of Kurukshetra, and see how that also is fascinating - how, amidst all that horrible din and uproar of fighting, Krishna remains calm, balanced, and peaceful. Ay, on the very battlefield, He is speaking the Gita to Arjuna and getting him on to fight, which is the Dharma of a Kshatriya! Himself an agent to bring about this terrible warfare, Shri Krishna remains unattached to action - He did not take up arms! To whichsoever phase of it you look, you will find the character of Shri Krishna perfect. As if He was the embodiment of knowledge, work, devotion, power of concentration, and everything! In the present age, this aspect of Shri Krishna should be specially studied. Only contemplating the Krishna of Vrindaban with His flute won't do nowadays - that will not bring salvation to humanity. Now is needed the worship of Shri Krishna uttering forth the lion-roar of the Gita, of Râma with His bow and arrows, of Mahâvira, of Mother Kâli. Then only will the people grow strong by going to work with great energy and will. I have considered the matter most carefully and come to the conclusion that of those who profess and talk of religion nowadays in this country, the majority are full of morbidity - crack-brained or fanatic. Without development of an abundance of Rajas, you have hopes neither in this world, nor in the next. The whole country is enveloped in intense Tamas; and naturally the result is - servitude in this life and hell in the next.

Disciple: Do you expect in view of the Rajas in the Westerners that they will gradually become Sâttvika?

Swamiji: Certainly. Possessed of a plenitude of Rajas, they have now reached the culmination of Bhoga, or enjoyment. Do you think that it is not they, but you, who are going to achieve Yoga - you who hang about for the sake of your bellies? At the sight of their highly refined enjoyment, the delineation in Meghaduta - "विद्युद्वन्तं ललितवसनाः" etc.  - comes to my mind. And your Bhoga consists in lying on a ragged bed in a muggy room, multiplying progeny every year like a hog! - Begetting a band of famished beggars and slaves! Hence do I say, let people be made energetic and active in nature by the stimulation of Rajas. Work, work, work; "नान्यः पन्था विद्यतेऽयनाय" - There is no other path of liberation but this."

Disciple: Sir, did our forefathers possess this kind of Rajas?

Swamiji: Why, did they not? Does not history tell us that they established colonies in many countries, and sent preachers of religion to Tibet, China, Sumatra, and even to far-off Japan? Do you think there is any other means of achieving progress except through Rajas?

As conversation thus went on, night approached; and meanwhile Miss Müller came there. She was an English lady, having great reverence for Swamiji. Swamiji introduced the disciple to her, and after a short talk Miss Müller went upstairs.

Swamiji: See, to what a heroic nation they belong! How far-off is her home, and she is the daughter of a rich man - yet how long a way has she come, only with the hope of realising the spiritual ideal!

Disciple: Yes, sir, but your works are stranger still! How so many Western ladies and gentlemen are always eager to serve you! For this age, it is very strange indeed!

Swamiji: If this body lasts, you will see many more things. If I can get some young men of heart and energy, I shall revolutionize the whole country. There are a few in Madras. But I have more hope in Bengal. Such clear brains are to be found scarcely in any other country. But they have no strength in their muscles. The brain and muscles must develop simultaneously. Iron nerves with an intelligent brain - and the whole world is at your feet.

Word was brought that supper was ready for Swamiji. He said to the disciple, "Come and have a look at my food." While going on with the supper, he said, "It is not good to take much fatty or oily substance. Roti is better than Luchi. Luchi is the food of the sick. Take fish and meat and fresh vegetables, but sweets sparingly." While thus talking, he inquired, "Well, how many Rotis have I taken? Am I to take more? He did not remember how much he took and did not feel even it he yet had any appetite. The sense of body faded away so much while he was talking!

He finished after taking a little more. The disciple also took leave and went back to Calcutta. Getting no cab for hire, he had to walk; and while walking, he thought over in his mind how soon again he could come the next day to see Swamiji.

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