Complete Works of Swami Vivekananda - Vol-8

VII

ELLAPA BALARAM'S HOUSE,
C/O. THAKORE OF LIMDI,
NEUTRAL LINE, POONA,
15th June, 1892.

DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)

It is a long time since I heard from you. I hope I have not offended you anyway. I came down with the Thakore Saheb of Mahabaleshwar, and I am living here with him. I would remain here a week or more and then proceed to Rameshwaram via Hyderabad.

Perhaps by this time every hitch has been removed from your way in Junagad; at least I hope so. I am very anxious to learn about your health, especially that sprain, you know.

I saw your friend the Surti tutor to the Prince of Bhavnagar. He is a perfect gentleman. It was quite a privilege to make his acquaintance; he is so good and noble-natured a man.

My sincerest greetings to your noble-minded brothers and to our friends there. Kindly send to Mr. Nabhubhai my earnest good wishes in your letter home. I hope you would gratify me by a speedy reply.

With my sincerest respects and gratitude and prayers for you and yours, I remain,

Yours faithfully,

VIVEKANANDA

VIII

BOMBAY,
1892

DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)

The bearer of this letter, Babu Akshaya Kumar Ghose, is a particular friend of mine. He comes of a respectable family of Calcutta. I found him at Khandwa where I made his acquaintance, although I knew his family long before in Calcutta.

He is a very honest and intelligent boy and is an undergraduate of the Calcutta University. You know how hard the struggle is in Bengal nowadays, and the poor boy has been out in search of some job. Knowing your native kindness of heart, I think I am not disturbing you by asking and entreating you to do something for this young man. I need not write more. You will find him an honest and hard-working lad. If a single act of kindness done to a fellow creature renders his whole life happy, I need not remind you that this boy is a Pâtra (a person quite deserving of help), noble and kind as you are.
I hope you are not disturbed and troubled by this request of mine. This is the first and the last of its kind and made only under very peculiar circumstances. Hoping and relying on your kind nature, I remain,

Yours faithfully,

VIVEKANANDA.

IX

BOMBAY,
22nd August, 1892.

DEAR DIWANJI SAHEB, (Shri Haridas Viharidas Desai)

I am very much gratified on receiving your letter, especially as that is the proof that you have the same kindness towards me.

About the kindness and gentlemanliness of your friend Mr. Bederkar of Indore and of the Dakshinis in general, the less said the better; but of course there are Dakshinis and Dakshinis, and I would only quote to you what Shankar Pandurang wrote me at Mahabaleshwar on my informing him that I had found shelter with the Limdi Thakore:

"I am so glad to learn that you have found Limdi Thakore there, else you would have been in serious troubles, our Maratha people not being so kind as the Gujaratis." So kind? Heaven and hell!

I am very glad that your joint has now been nearly perfectly cured. Kindly tell your noble brother to excuse my promise-breaking as I have got here some Sanskrit books and help, too, to read, which I do not hope to get elsewhere, and am anxious to finish them. Yesterday I saw your friend Mr. Manahsukharam who has lodged a Sannyâsin friend with him. He is very kind to me and so is his son.

After remaining here for 15 to 20 days I would proceed toward Rameshwaram, and on my return would surely come to you.

The world really is enriched by men, high-souled, noble-minded, and kind, like you; the rest are "only as axes which cut at the tree of youth of their mothers ", as the Sanskrit poet puts it.

It is impossible that I should ever forget your fatherly kindness and care of me, and what else can a poor fakir like me do in return to a mighty minister but pray that the Giver of all gifts may give you all that is desirable on earth and in the end - which may He postpone to a day long, long ahead - may take you in His shelter of bliss and happiness and purity infinite.

Yours,

VIVEKANANDA.

PS. One thing that I am very sorry to notice in these parts is the thorough want of Sanskrit and other learning. The people of this part of the country have for their religion a certain bundle of local superstitions about eating, drinking, and bathing, and that is about the whole of their religion.

Poor fellows! Whatever the rascally and wily priests teach them - all sorts of mummery and tomfoolery as the very gist of the Vedas and Hinduism (mind you, neither these rascals of priests nor their forefathers have so much as seen a volume of the Vedas for the last 400 generations) - they follow and degrade themselves. Lord help them from the Râkshasas in the shape of the Brahmins of the Kaliyuga.

I have sent a Bengali boy to you. Hope he would be treated kindly.

X
(Translated from Bengali)
To Shri Haripada Mitra

MARGAON,
1893.

DEAR HARIPADA,

I just now received a letter from you. I reached here safe. I went to visit Panjim and a few other villages and temples nearby. I returned just today. I have not given up the intention of visiting Gokarna, Mahabaleshwar, and other places. I start for Dharwar by the morning train tomorrow. I have taken the walking-stick with me. Doctor Yagdekar's friend was very hospitable to me. Please give my compliments to Mr. Bhate and all others there. May the Lord shower His blessings on you and your wife. The town of Panjim is very neat and clean. Most of the Christians here are literate. The Hindus are mostly uneducated.

Yours affectionately,

SACHCHIDANANDA.
(Swamiji used to call himself such in those days.)

XI

To Shri Alasinga Perumal

C/o Babu Madhusudan Chattopadhyaya
Superintending Engineer
KHARTABAD, HYDERABAD,
11th February, 1893.

DEAR ALASINGA,

Your friend, the young graduate, came to receive me at the station, so also a Bengali gentleman. At present I am living with the Bengali gentleman; tomorrow I go to live with your young friend for a few days, and then I see the different sights here, and in a few days you may expect me at Madras. For I am very sorry to tell you that I cannot go back at present to Rajputana. It is so very dreadfully hot here already. I do not know how hot it would be at Rajputana, and I cannot bear heat at all. So the next thing, I would do, would be to go back to Bangalore and then to Ootacamund to pass the summer there. My brain boils in heat.

So all my plans have been dashed to the ground. That is why I wanted to hurry off from Madras early. In that case I would have months left in my hands to seek out for somebody amongst our northern princes to send me over to America. But alas, it is now too late. First, I cannot wander about in this heat - I would die. Secondly, my fast friends in Rajputana would keep me bound down to their sides if they get hold of me and would not let me go over to Europe. So my plan was to get hold of some new person without my friends' knowledge. But this delay at Madras has dashed all my hopes to the ground, and with a deep sigh I give it up, and the Lord's will be done! However, you may be almost sure that I shall see you in a few days for a day or two in Madras and then go to Bangalore and thence to Ootacamund to see "if" the M-Maharaja sends me up. "If" - because you see I cannot be sure of any promise of a Dakshini (southern) Raja. They are not Rajputs. A Rajput would rather die than break his promise. However, man learns as he lives, and experience is the greatest teacher in the world.

"Thy will be done on earth as it is in heaven, for Thine is the glory and the kingdom for ever and ever." My compliments to you all.

Yours etc.,

SACHCHIDANANDA.
(Swamiji used to call himself such in those days.)

XII

To Shri Haridas Viharidas Desai

KHETRI
28th April, 1893.

DEAR DIWANJI SAHEB,

On my way here, I wanted to go to your place at Nadiad and redeem my pledge, but certain circumstances prevented me, and the greatest of them was that you were not there; and to play Hamlet leaving Hamlet's part out is a ridiculous affair; and as I know for certain that you are to return in a few days to Nadiad, and as I am shortly going back to Bombay, say in 20 days, I thought it better to postpone my visit for that time.

Here the Khetri Rajaji was very, very anxious to see me and had sent his Private Secretary to Madras; and so I was bound to leave for Khetri. But the heat is quite intolerable, and so I am flying off very soon.

By and by, I have made the acquaintances of nearly all the Dakshini Rajas and have seen most queer sights in many places of which I would tell you in extenso when we meet next. I know your love for me and am sure that you would excuse my not going down to your place. However, I am coming to you in a few days.

One thing more. Have you got lion's cubs now in Junagad? Can you lend me one for my Raja? He can give you some Rajputana animals in exchange, if you like.

I saw Ratilalbhai in the train. He is the same nice and kind gentleman; and what more shall I wish for you, my dear Diwanji Saheb, but that the Lord would be your all in all in your well-merited, well-applauded and universally respected latter end of a life which was ever holy, good, and devoted to the service of so many of the sons and daughters of the great Father of Mercies. Amen!

Yours affectionately,

VIVEKANANDA.

XIII

To Shri Haridas Viharidas Desai

KHETRI
May, 1893.

DEAR DIWANJI SAHEB,

Surely my letter had not reached you before you wrote to me. The perusal of your letter gave me both pleasure and pain simultaneously: pleasure, to see that I have the good fortune to be loved by a man of your heart, power, and position; and pain, to see that my motive has been misinterpreted throughout. Believe me, that I love you and respect you like a father and that my gratitude towards you and your family is surely unbounded. The fact is this. You may remember that I had from before a desire to go to Chicago. When at Madras, the people there, of their own accord, in conjunction with H.H. of Mysore and Ramnad made every arrangement to send me up. And you may also remember that between H.H. of Khetri and myself there are the closest ties of love. Well, I, as a matter of course, wrote to him that I was going to America. Now the Raja of Khetri thought in his love that I was bound to see him once before I departed, especially as the Lord has given him an heir to the throne and great rejoicings were going on here; and to make sure of my coming he sent his Private Secretary all the way to Madras to fetch me, and of course I was bound to come. In the meanwhile I telegraphed to your brother at Nadiad to know whether you were there, and, unfortunately, the answer I could not get; therefore, the Secretary who, poor fellow, had suffered terribly for his master in going to and from Madras and with his eye wholly on the fact that his master would be unhappy if we could not reach Khetri within the Jalsa (festival), bought tickets at once for Jaipur. On our way we met Mr. Ratilal who informed me that my wire was received and duly answered and that Mr. Viharidas was expecting me. Now it is for you to judge, whose duty it has been so long to deal even justice. What would or could I do in this connection? If I would have got down, I could not have reached in time for the Khetri rejoicings; on the other hand, my motives might be misinterpreted. But I know you and your brother's love for me, and I knew also that I would have to go back to Bombay in a few days on my way to Chicago. I thought that the best solution was to postpone my visit till my return. As for my feeling affronted at not being attended by your brothers, it is a new discovery of yours which I never even dreamt of; or, God knows, perhaps, you have become a thought-reader. Jokes apart, my dear Diwanji Saheb, I am the same frolicsome, mischievous but, I assure you, innocent boy you found me at Junagad, and my love for your noble self is the same or increased a hundredfold, because I have had a mental comparison between yourself and the Diwans of nearly all the states in Dakshin, and the Lord be my witness how my tongue was fluent in your praise (although I know that my powers are quite inadequate to estimate your noble qualities) in every Southern court. If this be not a sufficient explanation, I implore you to pardon me as a father pardons a son, and let me not be haunted with the impression that I was ever ungrateful to one who was so good to me.

Yours,

VIVEKANANDA.

PS. I depend on you to remove any misconception in the mind of your brother about my not getting down and that, even had I been the very devil, I could not forget their kindness and good offices for me.

As to the other two Swamis, they were my Gurubhais, who went to you last at Junagad; of them one is our leader. I met them after three years, and we came together as far as Abu and then I left them. If you wish, I can take them back to Nadiad on my way to Bombay. May the Lord shower His blessings on you and yours.

Yours,

V.

XIV

To Shri Haridas Viharidas Desai

BOMBAY,
22nd May, 1893.

DEAR DIWANJI SAHEB,

Reached Bombay a few days ago and would start off in a few days. Your friend, the Banya gentleman to whom you wrote for the house accommodation, writes to say that his house is already full of guests and some of them are ill and that he is very sorry he cannot accommodate me. After all we have got a nice, airy place.

. . . The Private Secretary of H. H. of Khetri and I are now residing together. I cannot express my gratitude to him for his love and kindness to me. He is what they call a Tazimi Sardar in Rajputana, i.e. one of those whom the Rajas receive by rising from their seats. Still he is so simple, and sometimes his service for me makes me almost ashamed.

. . . Often and often, we see that the very best of men even are troubled and visited with tribulations in this world; it may be inexplicable; but it is also the experience of my life that the heart and core of everything here is good, that whatever may be the surface waves, deep down and underlying everything, there is an infinite basis of goodness and love; and so long as we do not reach that basis, we are troubled; but having once reached that zone of calmness, let winds howl and tempests rage. The house which is built on a rock of ages cannot shake. I thoroughly believe that a good, unselfish and holy man like you, whose whole life has been devoted to doing good to others, has already reached this basis of firmness which the Lord Himself has styled as "rest upon Brahman" in the Gita.

May the blows you have received draw you closer to that Being who is the only one to be loved here and hereafter, so that you may realise Him in everything past, present, and future, and find everything present or lost in Him and Him alone. Amen!

Yours affectionately,

VIVEKANANDA.

XV

To Shri Haridas Viharidas Desai

CHICAGO,
29th January, 1894.

DEAR DIWANJI SAHEB,

Your last letter reached me a few days ago. You had been to see my poor mother and brothers. I am glad you did. But you have touched the only soft place in my heart. You ought to know, Diwanji, that I am no hard-hearted brute. If there is any being I love in the whole world, it is my mother. Yet I believed and still believe that without my giving up the world, the great mission which Ramakrishna Paramahamsa, my great Master came to preach would not see the light, and where would those young men be who have stood as bulwarks against the surging waves of materialism and luxury of the day? These have done a great amount of good to India, especially to Bengal, and this is only the beginning. With the Lord's help they will do things for which the whole world will bless them for ages. So on the one hand, my vision of the future of Indian religion and that of the whole world, my love for the millions of beings sinking down and down for ages with nobody to help them, nay, nobody with even a thought for them; on the other hand, making those who are nearest and dearest to me miserable; I choose the former. "Lord will do the rest." He is with me, I am sure of that if of anything. So long as I am sincere, nothing can resist me, because He will be my help. Many and many in India could not understand me; and how could they, poor men? Their thoughts never strayed beyond the everyday routine business of eating and drinking. I know only a few noble souls like yourself appreciate me. Lord bless your noble self. But appreciation or no appreciation, I am born to organise these young men; nay, hundreds more in every city are ready to join me; and I want to send them rolling like irresistible waves over India, bringing comfort, morality, religion, education to the doors of the meanest and the most downtrodden. And this I will do or die.

Our people have no idea, no appreciation. On the other hand, that horrible jealousy and suspicious nature which is the natural outcome of a thousand years of slavery make them stand as enemies to every new idea. Still the Lord is great.

About the Ârati as well as other things you speak of, it is the form in every one of the monasteries in all parts of India, and the worshipping of Guru is the first duty inculcated in the Vedas. It has its bad and good sides. But you must remember we are a unique company, nobody amongst us has a right to force his faith upon the others. Many of us do not believe in any form of idolatry; but they have no right to object when others do it, because that would break the first principle of our religion. Again, God can only be known in and through man. Vibrations of light are everywhere, even in the darkest corners; but it is only in the lamp that it becomes visible to man. Similarly God, though everywhere, we can only conceive Him as a big man. All ideas of God such as merciful preserver, helper, protector - all these are human ideas, anthropomorphic; and again these must cling to a man, call him a Guru or a Prophet or an Incarnation. Man cannot go beyond his nature, no more than you can jump out of your body. What harm is there in some people worshipping their Guru when that Guru was a hundred times more holy than even your historical prophets all taken together? If there is no harm in worshipping Christ, Krishna, or Buddha, why should there be any in worshipping this man who never did or thought anything unholy, whose intellect only through intuition stands head and shoulders above all the other prophets, because they were all one-sided? It was he that brought first to the world this idea of truth, not in but of every religion, which is gaining ground all over the world, and that without the help of science or philosophy or any other acquirement.

But even this is not compulsory, none of the brethren has told you that all must worship his Guru. No, no, no. But again none of us has a right to object when another worships. Why? Because that would overthrow this most unique society the world has ever seen, ten men of ten different notions and ideas living in perfect harmony. Wait, Diwanji, the Lord is great and merciful, you will see more.

We do not only tolerate but accept every religion, and with the Lord's help I am trying to preach it to the whole world.

Three things are necessary to make every man great, every nation great:
1. Conviction of the powers of goodness.
2. Absence of jealousy and suspicion.
3. Helping all who are trying to be and do good.

Why should the Hindu nation with all its wonderful intelligence and other things have gone to pieces? I would answer you, jealousy. Never were there people more wretchedly jealous of one another, more envious of one another's fame and name than this wretched Hindu race. And if you ever come out in the West, the absence of this is the first feeling which you will see in the Western nations.

Three men cannot act in concert together in India for five minutes. Each one struggles for power, and in the long run the whole organisation comes to grief. Lord! Lord! When will we learn not to be jealous! In such a nation, and especially in Bengal, to create a band of men who are tied and bound together with a most undying love in spite of difference - is it not wonderful? This band will increase. This idea of wonderful liberality joined with eternal energy and progress must spread over India. It must electrify the whole nation and must enter the very pores of society in spite of the horrible ignorance, spite, caste-feeling, old boobyism, and jealousy which are the heritage of this nation of slaves.

You are one of the few noble natures who stand as rocks out of water in this sea of universal stagnation. Lord bless you for ever and ever!

Yours ever faithfully,

VIVEKANANDA.

XVI

To the Hale Sisters

DETROIT,
12th March, 1894.

DEAR SISTERS,

I am now living with Mr. Palmer. He is a very nice gentleman. He gave a dinner the night before last to a group of his old friends, each more than 60 years of age, which he calls his "old boys' club". I spoke at an opera house for two hours and a half. People were very much pleased. I am going to Boston and New York. I will get here sufficient to cover my expenses there. I have forgotten the addresses of both Flagg and Prof. Wright. I am not going to lecture in Michigan, Mr. Holden tried to persuade me this morning to lecture in Michigan but I am quite bent upon seeing a little of Boston and New York. To tell you the truth, the more I am getting popularity and facility in speaking, the more I am getting fed up. My last address was the best I ever delivered. Mr. Palmer was in ecstasies and the audience remained almost spellbound, so much so that it was after the lecture that I found I had spoken so long. A speaker always feels the uneasiness or inattention of the audience. Lord save me from such nonsense, I am fed up. I would take rest in Boston or New York if the Lord permits. My love to you all. May you ever be happy!

Your affectionate brother,

VIVEKANANDA.

XVII

To the Hale Sisters

DETROIT,
15th March, 1894.

DEAR BABIES,

I am pulling on well with old Palmer. He is a very jolly, good old man. I got only 127 dollars by my last lecture. I am going to speak again in Detroit on Monday. Your mother asked me to write to a lady in Lynn. I have never seen her. Is it etiquette to write without any introduction? Please post me a little letter about this lady. Where is Lynn? The funniest thing said about me here was in one of the papers which said, "The cyclonic Hindu has come and is a guest with Mr. Palmer. Mr. Palmer has become a Hindu and is going to India; only he insists that two reforms should be carried out: firstly that the Car of Jagannath should be drawn by Percherons raised in Mr. Palmer's Loghouse Farm, and secondly that the Jersey cow be admitted into the pantheon of Hindu sacred cows." Mr. Palmer is passionately fond of both Percheron horse and Jersey cow and has a great stock of both in his Loghouse Farm.

The first lecture was not properly managed, the cost of the hall being 150 dollars. I have given up Holden. Here is another fellow cropped up; let me see if he does better. Mr. Palmer makes me laugh the whole day. Tomorrow there is going to be another dinner party. So far all is well; but I do not know - I have become very sad in my heart since I am here - do not know why.

I am wearied of lecturing and all that nonsense. This mixing with hundreds of varieties of the human animal has disturbed me. I will tell you what is to my taste; I cannot write, and I cannot speak, but I can think deeply, and when I am heated, can speak fire. It should be, however, to a select, a very select - few. Let them, if they will, carry and scatter my ideas broadcast - not I. This is only a just division of labour. The same man never succeeded both in thinking and in scattering his thoughts. A man should be free to think, especially spiritual thoughts.

Just because this assertion of independence, this proving that man is not a machine, is the essence of all religious thought, it is impossible to think it in the routine mechanical way. It is this tendency to bring everything down to the level of a machine that has given the West its wonderful prosperity. And it is this which has driven away all religion from its doors. Even the little that is left, the West has reduced to a systematic drill.

I am really not "cyclonic" at all. Far from it. What I want is not here, nor can I longer bear this "cyclonic" atmosphere. This is the way to perfection, to strive to be perfect, and to strive to make perfect a few men and women. My idea of doing good is this: to evolve out a few giants, and not to strew pearls before swine, and so lose time, health, and energy.

Just now I got a letter from Flagg. He cannot help me in lecturing. He says, "First go to Boston." Well, I do not care for lecturing any more. It is too disgusting, this attempt to bring me to suit anybody's or any audience's fads. However, I shall come back to Chicago for a day or two at least before I go out of this country. Lord bless you all.

Ever gratefully your brother,

VIVEKANANDA.

XVIII

To Miss Mary Hale

DETROIT,
18th March, 1894.

DEAR SISTER MARY,

My heartfelt thanks for your kindly sending me the letter from Calcutta. It was from my brethren at Calcutta, and it is written on the occasion of a private invitation to celebrate the birthday of my Master about whom you have heard so much from me - so I send it over to you. The letter says that Mazoomdar has gone back to Calcutta and is preaching that Vivekananda is committing every sin under the sun in America. . . . This is your America's wonderful spiritual man! It is not their fault; until one is really spiritual, that is, until one has got a real insight into the nature of one's own soul and has got a glimpse of the world of the soul, one cannot distinguish chaff from seed, tall talk from depth, and so on. I am sorry for poor Mazoomdar that he should stoop so low! Lord bless the old boy!

The address inside the letter is in English and is my old, old name as written by a companion of my childhood who has also taken orders. It is a very poetic name. That written in the letter is an abbreviation, the full name being Narendra meaning the "Chief of men" ("nara" means "man", and "indra" stands for "ruler", "chief") - very ludicrous, isn't it? But such are the names in our country; we cannot help, but I am glad I have given that up.

I am all right. Hoping it is same with you.

I remain your brother,

VIVEKANANDA.

XIX

To Miss Mary Hale

DETROIT,
30th March, 1894.

DEAR SISTER,

Your and Mother Church's letters came together just now, acknowledging the receipt of the money. I am very glad to receive the Khetri letter, which I send back for your perusal. You would find from it that he wants some newspaper clippings. I do not think I have any except the Detroit one, which I will send to him. If you can get hold of some others, kindly send some over to him if it be possible and convenient. You know his address - H. H. the Maharajah of Khetri, Rajputana, India. Of course, this letter is for the perusal of the holy family alone. Mrs. Breed wrote to me a stiff burning letter first, and then today I got a telegram from her inviting me to be her guest for a week. Before this I got a letter from Mrs. Smith of New York writing on her behalf and another lady Miss Helen Gould and another Dr.__ to come over to New York. As the Lynn Club wants me on the 17th of next month, I am going to New York first and come in time for their meeting at Lynn.

Next summer, if I do not go away, which Mrs. Bagley insists I should not, I may go to Annisquam where Mrs. Bagley has engaged a nice house. Mrs. Bagley is a very spiritual lady and Mr. Palmer a spirituous gentleman but very good. What shall I write more? I am all right in nice health of body and mind. May you all be blessed, ever blessed, my dear, dear sisters. By the by, Mrs. Sherman has presented me with a lot of things amongst which is a nail set and letter holder and a little satchel etc., etc. Although I objected, especially to the nail set, as very dudish with mother-of-pearl handles, she insisted and I had to take them, although I do not know what to do with that brushing instrument. Lord bless them all. She gave me one advice - never to wear this Afrikee dress in society. Now I am a society man! Lord! What comes next? Long life brings queer experiences! My inexpressible love for you all, my holy family.

Your brother,

VIVEKANANDA.

XX

To Shri Haridas Viharidas Desai

CHICAGO,
20th June, 1894.

DEAR DIWANJI SAHEB,

Your very kind note came today. I am so sorry that I could have caused pain to such a noble heart as yours with my rash and strong words. I bow down to your mild corrections. "Thy son am I, teach me thus bowing" - Gita. But you well know, Diwanji Saheb, it was my love that prompted me to say so. The backbiters, I must tell you, have not indirectly benefited me; on the other hand, they have injured me immensely in view of the fact that our Hindu people did not move a finger to tell the Americans that I represented them. Had our people sent some words thanking the American people for their kindness to me and stating that I was representing them! . . . have been telling the American people that I have donned the Sannyasin's garb only in America and that I was a cheat, bare and simple. So far as reception goes, it has no effect on the American nation; but so far as helping me with funds goes, it has a terrible effect in making them take off their helping hands from me. And it is one year since I have been here, and not one man of note from India has thought it fit to make the Americans know that I am no cheat. There again the missionaries are always seeking for something against me, and they are busy picking up anything said against me by the Christian papers of India and publishing it here. Now you must know that the people here know very little of the distinction in India between the Christian and the Hindu.

Primarily my coming has been to raise funds for an enterprise of my own. Let me tell it all to you again.

The whole difference between the West and the East is in this: They are nations, we are not, i.e., civilisation, education here is general, it penetrates into the masses. The higher classes in India and America are the same, but the distance is infinite between the lower classes of the two countries. Why was it so easy for the English to conquer India? It was because they are a nation, we are not. When one of our great men dies, we must sit for centuries to have another; they can produce them as fast as they die. When our Diwanji Saheb will pass away (which the Lord may delay long for the good of my country), the nation will see the difficulty at once of filling his place, which is seen even now in the fact that they cannot dispense with your services. It is the dearth of great ones. Why so? Because they have such a bigger field of recruiting their great ones, we have so small. A nation of 300 millions has the smallest field of recruiting its great ones compared with nations of thirty, forty, or sixty millions, because the number of educated men and women in those nations is so great. Now do not mistake me, my kind friend, this is the great defect in our nation and must be removed.

Educate and raise the masses, and thus alone a nation is possible. Our reformers do not see where the wound is, they want to save the nation by marrying the widows; do you think that a nation is saved by the number of husbands its widows get? Nor is our religion to blame, for an idol more or less makes no difference. The whole defect is here: The real nation who live in cottage have forgotten their manhood, their individuality. Trodden under the foot of the Hindu, Mussulman, or Christian, they have come to think that they are born to be trodden under the foot of everybody who has money enough in his pocket. They are to be given back their lost individuality. They are to be educated. Whether idols will remain or not, whether widows will have husbands enough or not, whether caste is good or bad, I do not bother myself with such questions. Everyone must work out his own salvation. Our duty is to put the chemicals together, the crystallisation will come through God's laws. Let us put ideas into their heads, and they will do the rest. Now this means educating the masses. Here are these difficulties. A pauper government cannot, will not, do anything; so no help from that quarter.

Even supposing we are in a position to open schools in each village free, still the poor boys would rather go to the plough to earn their living than come to your school. Neither have we the money, nor can we make them come to education. The problem seems hopeless. I have found a way out. It is this. If the mountain does not come to Mohammed, Mohammed must go to the mountain. If the poor cannot come to education, education must reach them at the plough, in the factory, everywhere. How? You have seen my brethren. Now I can get hundreds of such, all over India, unselfish, good, and educated. Let these men go from village to village bringing not only religion to the door of everyone but also education. So I have a nucleus of organising the widows also as instructors to our women.

Now suppose the villagers after their day's work have come to their village and sitting under a tree or somewhere are smoking and talking the time away. Suppose two of these educated Sannyasins get hold of them there and with a camera throw astronomical or other pictures, scenes from different nations, histories, etc. Thus with globes, maps, etc. - and all this orally - how much can be done that way, Diwanji? It is not that the eye is the only door of knowledge, the ear can do all the same. So they would have ideas and morality, and hope for better. Here our work ends. Let them do the rest. What would make the Sannyasins do this sacrifice, undertake such a task? - religious enthusiasm. Every new religious wave requires a new centre. The old religion can only be revivified by a new centre. Hang your dogmas or doctrines, they never pay. It is a character, a life, a centre, a God-man that must lead the way, that must be the centre round which all other elements will gather themselves and then fall like a tidal wave upon the society, carrying all before it, washing away all impurities. Again, a piece of wood can only easily be cut along the grain. So the old Hinduism can only be reformed through Hinduism, and not through the new-fangled reform movements. At the same time the reformers must be able to unite in themselves the culture of both the East and the West. Now do you not think that you have already seen the nucleus of such a great movement, that you have heard the low rumblings of the coming tidal wave? That centre, that God-man to lead was born in India. He was the great Ramakrishna Paramahamsa, and round him this band is slowly gathering. They will do the work. Now, Diwanji Maharaj, this requires an organisation, money - a little at least to set the wheel in motion. Who would have given us money in India? - So, Diwanji Maharaj, I crossed over to America. You may remember I begged all the money from the poor, and the offers of the rich I would not accept because they could not understand my ideas. Now lecturing for a year in this country, I could not succeed at all (of course, I have no wants for myself) in my plan for raising some funds for setting up my work. First, this year is a very bad year in America; thousands of their poor are without work. Secondly, the missionaries and the Brahmo Samajists try to thwart all my views. Thirdly, a year has rolled by, and our countrymen could not even do so much for me as to say to the American people that I was a real Sannyasin and no cheat, and that I represented the Hindu religion. Even this much, the expenditure of a few words, they could not do! Bravo, my countrymen! I love them, Diwanji Saheb. Human help I spurn with my foot. He who has been with me through hills and dales, through deserts or forests, will be with me, I hope; if not, some heroic soul would arise some time or other in India, far abler than myself, and carry it out. So I have told you all about it. Diwanji, excuse my long letter, my noble friend, one of the few who really feel for me, have real kindness for me. You are at liberty, my friend, to think that I am a dreamer, a visionary; but believe at least that I am sincere to the backbone, and my greatest fault is that I love my country only too, too well. May you and yours be blessed ever and ever, my noble, noble friend. May the shadow of the Almighty ever rest on all those you love. I offer my eternal gratitude to you. My debt to you is immense, not only because you are my friend, but also because you have all your life served the Lord and your motherland so well.

Ever yours in gratitude,

VIVEKANANDA.

XXI

To a Madras disciple

541 DEARBORN AVE.,
CHICAGO,
28 June, 1894.

DEAR__ ,

The other day I received a letter from G. G., Mysore. G. G. unfortunately thinks that I am all-knowing, else he would have written his Canarese address on the top of the letter more legibly. Then again it is a great mistake to address me letters to any other place but Chicago. It was my mistake of course at first, because I ought to have thought of the fine Buddhi (intellect) of our friends who are throwing letters at me anywhere they find an address at the top. But tell our Madras Brihaspatis (i.e. wise fellows) that they already knew full well that before their letters reach, I may be 1000 miles away from that particular place, for I am continuously travelling. In Chicago there is a friend whose house is my headquarters.

Now as to my prospects here - it is well-nigh zero. Why, because although I had the best purpose, it has been made null and void by these causes. All that I get about India is from Madras letters. Your letters say again and again how I am being praised in India. But that is between you and me, for I never saw a single Indian paper writing about me, except the three square inches sent to me by Alasinga. On the other hand, everything that is said by Christians in India is sedulously gathered by the missionaries and regularly published, and they go from door to door to make my friends give me up. They have succeeded only too well, for there is not one word for me from India. Indian Hindu papers may laud me to the skies, but not a word of that ever came to America, so that many people in this country think me a fraud. In the face of the missionaries and with the jealousy of the Hindus here to back them, I have not a word to say.

I now think it was foolish of me to go to the Parliament on the strength of the urging of the Madras boys. They are boys after all. Of course, I am eternally obliged to them, but they are after all enthusiastic young men without any executive abilities. I came here without credentials. How else to show that I am not a fraud in the face of the missionaries and the Brahmo Samaj? Now I thought nothing so easy as to spend a few words; I thought nothing would be so easy as to hold a meeting of some respectable persons in Madras and Calcutta and pass a resolution thanking me and the American people for being kind to me and sending it over officially, i.e. through the Secretary of the function, to America, for instance, sending one to Dr. Barrows and asking him to publish it in the papers and so on, to different papers of Boston, New York, and Chicago. Now after all, I found that it is too terrible a task for India to undertake. There has not been one voice for me in one year and every one against me, for whatever you may say of me in your homes, who knows anything of it here? More than two months ago I wrote to Alasinga about this. He did not even answer my letter. I am afraid his heart has grown lukewarm. So you must first think of that and then show this letter to the Madras people. On the other hand, my brethren foolishly talk nonsense about Keshab Sen; and the Madrasis, telling the Theosophists anything I write about them, are creating only enemies. . . . Oh! If only I had one man of some true abilities and brains to back me in India! But His will be done. I stand a fraud in this country. It was my foolishness to go to the Parliament without any credentials, hoping that there would be many for me. I have got to work it out slowly.

On the whole, the Americans are a million times nobler than the Hindus, and I can work more good here than in the country of the ingrate and the heartless. After all, I must work my Karma out. So far as pecuniary circumstances go I am all right and will be all right. The number of Theosophists in all America is only 625 by the last census. Mixing up with them will smash me in a minute rather than help me in any way. What nonsense does Alasinga mean by my going to London to see Mr. Old etc. Fool! the boys there don't know what they are talking. And this pack of Madras babies cannot even keep a counsel in their blessed noodles! Talk nonsense all day, and when it comes to the least business, they are nowhere! Boobies, who cannot get up a few meetings of 50 men each and send up a few empty words only to help me, talk big about influencing the world. I have written to you about the phonograph. Now there is here an electric fan costing $20 and working beautifully. The battery works 100 hours and then can be replenished at any electric plant. Good-bye, I have had enough of the Hindus. Now His will be done, I obey and bow down to my Karma. However, do not think me ungrateful. . . . The Madras people have done for me more than I deserved and more than was in their power. It was my foolishness - the forgetting for a moment that we Hindus have not yet become human beings and giving up for a moment my self-reliance and relying upon the Hindus - that I came to grief. Every moment I expected something from India. No, it never came. Last two months especially I was in torture at every moment. No, not even a newspaper from India! My friends waited - waited month after month; nothing came, not a voice. Many consequently grew cold and at last gave me up. But it is the punishment for relying upon man and upon brutes, for our countrymen are not men as yet. They are ready to be praised, but when their turn comes even to say a word, they are nowhere.

My thanks eternal to the Madras young men. May the Lord bless them forever. America is the best field in the world to carry on my idea; so I do not think of leaving America soon. And why? Here I have food and drink and clothes, and everybody so kind, and all this for a few good words! Why should I give up such a noble nation to go to the land of brutes and ingrates and the brainless boobies held in eternal thraldom of superstitious, merciless, pitiless wretches? So good-bye again. You may show this letter to the people with discretion, even Alasinga upon whom I built so much. By the by, will you kindly send up a few copies of the sketch of Ramakrishna Paramahamsa's life written by Mazumdar to Chicago? They have lots in Calcutta. Don't forget the address 541 Dearborn Avenue (not Street), Chicago, or c/o Thomas Cook, Chicago. Any other address would cause much delay and confusion, as I am continually travelling, and Chicago is my headquarters, although even this much did not come to the brains of our Madras friends. Kindly give G. G., Alasinga, Secretary, and all others my eternal blessings. I am always praying for their welfare, and I am not in the least displeased with them, but I am not pleased with myself. I committed a terrible error - of calculating upon others' help  - once in my life - and I have paid for it. It was my fault and not theirs. Lord bless all the Madras people. They are at least far superior to the Bengalis, who are simply fools and have no souls, no stamina at all. Good-bye, good-bye. I have launched my boat in the waves, come what may. Regarding my brutal criticisms, I have really no right to make them. You have done for me infinitely more than I deserve. I must bear my own Karma, and that without a murmur. Lord bless you all.

Yours truly,

VIVEKANANDA.

PS. I am afraid Alasinga's college has closed, but I have no intimation of it, and he never gave me his home address. Kidi has dropped out, I am afraid.

V.

XXII

To Mrs. George W. Hale

C/O Dr. E. Guernsey,
FISHKILL LANDING, N.Y.,
July, 1894.

DEAR MOTHER,

I came yesterday to this place, and shall remain here a few days. I received in New York a letter from you but did not receive any Interior, for which I am glad, because I am not perfect yet, and knowing the "unselfish love" the Presbyterian priests, especially the Interior has for "me", I want to keep aloof from rousing bad feelings towards these "sweet Christian gentlemen" in my heart. Our religion teaches that anger is a great sin, even if it is "righteous". Each must follow his own religion. I could not for my soul distinguish ever the distinction between "religious anger" and "commonplace anger", "religious killing" and "commonplace killing", "religious slandering and irreligious", and so forth. Nor may that "fine" ethical distinction ever enter into the ethics of our nation! Jesting apart, Mother Church, I do not care the least for the gambols these men play, seeing as I do through and through the insincerity, the hypocrisy, and love of self and name that is the only motive power in these men.

As to the photographs, the first time the Babies got a few copies, and the second time you brought a few copies; you know they are to give 50 copies in all. Sister Isabelle knows better than I.

With my sincerest love and respects for you and Father Pope.

I remain,

Yours,

VIVEKANANDA.

PS. How are you enjoying the heat? I am bearing the heat very well here. I had an invitation to Swampscott on the sea from a very rich lady whose acquaintance I made last winter in New York, but I declined with thanks. I am very careful not to take the hospitality of anybody here, especially the rich. I had a few other invitations from some very rich people here. I refused; I have by this time seen the whole business through. Lord bless you and yours, Mother Church, for your sincerity. Oh! it is so rare in this world.

Yours affectionately,

V.

XXIII

To the Hale Sisters (about the Calcutta meeting of 5th Sept., 1894)

NEW YORK
9th July (Sept.?), 1894.

TO MY SISTERS,

Glory unto Jagadambâ (Mother of the Universe)! I have gained beyond expectations. The prophet has been honoured and with a vengeance. I am weeping like a child at His mercy - He never leaves His servant, sisters. The letter I send you will explain all, and the printed things are coming to the American people. The names there are the very flower of our country. The President was the chief nobleman of Calcutta, and the other man Mahesh Chandra Nyâyaratna is the principal of the Sanskrit College and the chief Brahmin in all India and recognised by the Government as such. The letter will tell you all. O sisters! What a rogue am I that in the face of such mercies sometimes the faith totters - seeing every moment that I am in His hands. Still the mind sometimes gets despondent. Sister, there is a God - a Father - a Mother who never leaves His Children, never, never, never. Put uncanny theories aside and becoming children take refuge in Him. I cannot write more - I am weeping like a woman.

Blessed, blessed art Thou, Lord God of my soul!

Yours affectionately,

VIVEKANANDA.

XXIV

To the Hale Sisters

SWAMPSCOTT,
26th July, 1894.

DEAR BABIES,

Now don't let my letters stray beyond the circle, please. I had a beautiful letter from sister Mary. See how I am getting the dash, sister Jeany teaches me all that. She can jump and run and play and swear like a devil and talk slang at the rate of 500 a minute; only she does not much care for religion, only a little. She is gone today home, and I am going to Greenacre. I had been to see Mrs. Breed. Mrs. Stone was there, with whom is residing Mrs. Pullman and all the golden bugs, my old friends hereabouts. They are kind as usual. On my way back from Greenacre I am going to Annisquam to see Mrs. Bagley for a few days.

Darn it, forget everything. I had duckings in the sea like a fish. I am enjoying every bit of it. What nonsense was the song Harriet taught me "dans la plaine" the deuce take it. I told it to a French scholar and he laughed and laughed till the fellow was well-nigh burst at my wonderful translation. That is the way you would have taught me French! You are a pack of fools and heathens, I tell you. Now are you gasping for breath like a huge fish stranded? I am glad that you are sizzling. Oh! how nice and cool it is here, and it is increased a hundred-fold when I think about the gasping, sizzling, boiling, frying four old maids, and how cool and nice I am here. Whoooooo!

Miss Phillips has a beautiful place somewhere in N.Y. State - mountain, lake, river, forest altogether - what more? I am going to make a Himalayas there and start a monastery as sure as I am living - I am not going to leave this country without throwing one more apple of discord into this already roaring, fighting, kicking, mad whirlpool of American religion. Well, dear old maids, you sometimes have a glimpse of the lake and on every hot noon, think of going down to the bottom of the lake, down, down, down, until it is cool and nice, and then to lie down on the bottom, with that coolness above and around, and lie there still, silent, and just doze - not sleep, but dreamy dozing half unconscious sort of bliss - very much like that which opium brings; that is delicious; and drinking lots of iced water. Lord bless my soul - I had such cramps several times as would have killed an elephant. So I hope to keep myself away from the cold water.

May you be all happy, dear fin de siècle young ladies, is the constant prayer of VIVEKANANDA.

XXV

To the Hale Sisters

GREENACRE,
11th August, 1894.

DEAR SISTERS,

I have been all this time in Greenacre. I enjoyed this place very much. They have been all very kind to me. One Chicago lady, Mrs. Pratt of Kenilworth, wanted to give me $500; she became so much interested in me; but I refused. She has made me promise that I would send word to her whenever I need money, which I hope the Lord will never put me in. His help alone is sufficient for me. I have not heard anything from you nor from Mother. Neither have I any news from India as to the arrival of the phonograph.

If there was anything in my letter to you which was offensive, I hope you all know that I meant everything in love. It is useless to express my gratitude to you for your kindness. Lord bless you and shower His choicest blessings on you and those you love. To your family I am ever, ever beholden. You know it. You feel it. I cannot express it. On Sunday I am going to lecture at Plymouth at the "Sympathy of Religions" meetings of Col. Higginson. Herewith I send a photograph Cora Stockham took of the group under the tree. It is only a proof and will fade away under exposure, but I cannot get anything better at present. Kindly tender my heartfelt love and gratitude to Miss Howe. She has been so, so kind to me. I do not need anything at present. I shall be very glad to let you know if I need anything. I think I am going to Fishkill from Plymouth, where I will be only a couple of days. I will write you again from Fishkill. Hope you are all happy, or rather I know you are. Pure and good souls can never be unhappy. I shall have a very nice time the few weeks I am here. I will be in New York next fall. New York is a grand and good place. The New York people have a tenacity of purpose unknown in any other city. I had a letter from Mrs. Potter Palmer asking me to see her in August. She is a very gracious and kind lady, etc. I have not much to say. There is my friend Dr. Janes of New York, President of the Ethical Culture Society, who has begun his lectures. I must go to hear him. He and I agree so much. May you be always happy!

Ever your well-wishing brother,

VIVEKANANDA.

XXVI

To Miss Mary Hale

C/O. MRS. BAGLEY,
ANNISQUAM,
31st August, 1894.

DEAR SISTER,

The letter from the Madras people was published in yesterday's Boston Transcript. I hope to send you a copy. You may have seen it in some Chicago paper. I am sure there is some mail for me at Cook & Sons - I shall be here till Tuesday next at least, on which day I am going to lecture here in Annisquam.

Kindly inquire at Cook's for my mail and send it over at Annisquam.

I had no news of you for some time. I sent two pictures to Mother Church yesterday and hope you will like them. I am very anxious about the Indian mail. With love for all, I am your ever affectionate brother,

VIVEKANANDA.

PS. As I do not know where you are I could not send something else which I have to send over to you.

V.

XXVII

To Mr. Leon Landsberg

HOTEL BELLEVUE,
BOSTON,
13th September, 1894.

DEAR LEON,

Forgive me, but I have the right, as your Guru, to advise you, and I insist that you buy some clothes for yourself, as the want of them stands in the way of your doing anything in this country. Once you have a start, you may dress in whatever way you like. People do not object.

You need not thank me, for this is only a duty. According to Hindu law, if a Guru dies, his disciple is his heir, and not even his son - supposing him to have had one before becoming a Sannyasin. This is, you see, an actual spiritual relationship, and none of your Yankee "tutor" business!

With all blessings and prayers for your success,

Yours,

VIVEKANANDA.

XXVIII

To Miss Mary Hale

HOTEL BELLEVUE,
BEACON ST., BOSTON,
13th September, 1894.

DEAR SISTER,

Your kind note reached me this morning. I have been in this hotel for about a week. I will remain in Boston some time yet. I have plenty of gowns already, in fact, more than I can carry with ease. When I had that drenching in Annisquam, I had on that beautiful black suit you appreciate so much, and I do not think it can be damaged any way; it also has been penetrated with my deep meditations on the Absolute. I am very glad that you enjoyed the summer so well. As for me, I am vagabondising. I was very much amused the other day at reading Abe Hue's description of the vagabond lamas of Tibet - a true picture of our fraternity. He says they are queer people. They come when they will, sit at everybody's table, invitation or no invitation, live where they will, and go where they will. There is not a mountain they have not climbed, not a river they have not crossed, not a nation they do not know, not a language they do not talk. He thinks that God must have put into them a part of that energy which makes the planets go round and round eternally. Today this vagabond lama was seized with a desire of going right along scribbling, and so I walked down and entering a store bought all sorts of writing material and a beautiful portfolio which shuts with a clasp and has even a little wooden inkstand. So far it promises well. Hope it will continue. Last month I had mail enough from India and am greatly delighted with my countrymen at their generous appreciation of my work. Good enough for them. I cannot find anything more to write. Prof. Wright, his wife, and children were as good as ever. Words cannot express my gratitude to them.

Everything so far is not going bad with me except that I had a bad cold. Now I think the fellow is gone. This time I tried Christian Science for insomnia and really found it worked very well. Wishing you all happiness, I remain, ever your affectionate brother,

VIVEKANANDA.

PS. Kindly tell Mother that I do not want any coat now.

XXIX

CHICAGO,
September, 1894.

DEAR DIWANJI SAHEB (Shri Haridas Viharidas Desai),

Your kind letter reached long ago, but as I had not anything to write I was late in answering.

Your kind note to G. W. Hale has been very gratifying, as I owed them that much. I have been travelling all over this country all this time and seeing everything. I have come to this conclusion that there is only one country in the world which understands religion - it is India; that with all their faults the Hindus are head and shoulders above all other nations in morality and spirituality; and that with proper care and attempt and struggle of all her disinterested sons, by combining some of the active and heroic elements of the West with the calm virtues of the Hindus, there will come a type of men far superior to any that have ever been in this world.

I do not know when I come back; but I have seen enough of this country, I think, and so soon will go over to Europe and then to India.

With my best love, gratitude to you and all your brothers,

I remain, yours faithfully,

VIVEKANANDA.

XXX

CHICAGO(?),
September, 1894(3?),

DEAR DIWANJI SAHEB (Shri Haridas Viharidas Desai),

Very kind of you to send up a man inquiring about my health and comfort. But that's quite of a piece with your fatherly character. I am all right here. Your kindness has left nothing more to be desired here. I hope soon to see you in a few days. I don't require any conveyance while going down. Descent is very bad, and the ascent is the worst part of the job, that's the same in everything in the world.

My heartful gratitude to you.

Yours faithfully,

VIVEKANANDA.

XXXI

To Mrs. George W. Hale

1125 ST. PAUL ST.,
BALTIMORE,
October, 1894.

DEAR MOTHER,

You see where I am now. Did you see a telegram from India in the Chicago Tribune? Did they print the address from Calcutta? From here I go to Washington, thence to Philadelphia and then to New York; send me the address of Miss Mary in Philadelphia so that I may look in on my way to New York. Hope your worry is over.

Yours affectionately,

VIVEKANANDA.

XXXII

To Miss Mary Hale

C/O MRS. E. TOTTEN,
1703, 1ST STREET,
WASHINGTON,
[November 1(?), 1894]

DEAR SISTER,

I have received two letters which you were very kind to take the trouble to write. I am going to talk here today, tomorrow at Baltimore, then again Monday at Baltimore, and Tuesday at Washington again. So I will be in Philadelphia a few days after that. I shall write to you the day I start from Washington. I shall be in Philadelphia a few days only to see Prof. Wright, and then I go to New York and run for a little while between New York and Boston, and then go to Chicago via Detroit; and then "whist" . . ., as Senator Palmer says, to England.

The word "Dharma" means religion. I am very sorry they treated Petro very badly in Calcutta. I have been very well treated here and am doing very well. Nothing extraordinary in the meantime except I got vexed at getting loads of newspapers from India; so after sending a cart-load to Mother Church and another to Mrs. Guernsey, I had to write them to stop sending their newspapers. I have had "boom" enough in India. Alasinga writes that every village all over the country now has heard of me. Well, the old peace is gone forever and no rest anywhere from heretofore. These newspapers of India will be my death, I am sure. They will now talk what I ate on such and such a date and how I sneezed. Lord bless them, it was all my foolery. I really came here to raise a little money secretly and go over but was caught in the trap and now no more of a reserved life.

Wishing you all enjoyments,

I remain, yours affectionately,

VIVEKANANDA.

XXXIII

CHICAGO,
15th November, 1894(3?).

DEAR DIWANJI SAHEB (Shri Haridas Viharidas Desai),

I here received your kind note. So very kind of you to remember me even here, I have not seen your Narayan Hemchandra. He is not in America, I believe. I have seen many strange sights and grand things. I am glad that there is a good chance of your coming over to Europe. Avail yourself of it by any means. The fact of our isolation from all the other nations of the world is the cause of our degeneration and its only remedy is getting back into the current of the rest of the world. Motion is the sign of life. America is a grand country. It is a paradise of the poor and women. There is almost no poor in the country, and nowhere else in the world women are so free, so educated, so cultured. They are everything in society.

This is a great lesson. The Sannyasin has not lost a bit of his Sannyasinship, even his mode of living. And in this most hospitable country, every home is open to me. The Lord who guides me in India, would He not guide me here? And He has.

You may not understand why a Sannyasin should be in America, but it was necessary. Because the only claim you have to be recognised by the world is your religion, and good specimens of our religious men are required to be sent abroad to give other nations an idea that India is not dead.

Some representative men must come out of India and go to all the nations of the earth to show at least that you are not savages. You may not feel the necessity of it from your Indian home, but, believe me, much depends upon that for your nation. And a Sannyasin who has no idea of doing good to his fellows is a brute, not a Sannyasin.

I am neither a sightseer nor an idle traveller; but you will see, if you live to see, and bless me all your life.

Mr. Dvivedi's papers were too big for the Parliament, and they had to be cut short.

I spoke at the Parliament of Religions, and with what effect I may quote to you from a few newspapers and magazines ready at hand. I need not be self-conceited, but to you in confidence I am bound to say, because of your love, that no Hindu made such an impression in America, and if my coming has done nothing, it has done this that the Americans have come to know that India even today produces men at whose feet even the most civilised nations may learn lessons of religion and morality. Don't you think that is enough to say for the Hindu nation sending over here their Sannyasin? You would hear the details from Virchand Gandhi.

These I quote from the journals: "But eloquent as were many of the brief speeches, no one expressed as well the spirit of the Parliament (of religions) and its limitations as the Hindu monk. I copy his address in full, but I can only suggest its effect upon the audience; for he is an orator by Divine right, and his strong intelligent face in its picturesque setting of yellow and orange was hardly less interesting than these earnest words and the rich rhythmical utterance he gave them." (Here the speech is quoted in extenso.) New York Critique.

"He has preached in clubs and churches until his faith has become familiar to us. . . . His culture, his eloquence, and his fascinating personality have given us a new idea of Hindu civilisation . . . . His fine, intelligent face and his deep musical voice, prepossessing one at once in his favour. . . . He speaks without notes, presenting his facts and his conclusions with the greatest art and the most convincing sincerity, and rising often to rich inspiring eloquence." (ibid.)

"Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation." Herald (the greatest paper here).

I cease from quoting more lest you think me conceited; but this was necessary to you who have become nearly frogs in the well and would not see how the world is going on elsewhere. I do not mean you personally, my noble friend, but our nation in general.

I am the same here as in India, only here in this highly cultural land there is an appreciation, a sympathy which our ignorant fools never dream of. There our people grudge us monks a crumb of bread, here they are ready to pay one thousand rupees a lecture and remain grateful for the instructions for ever.

I am appreciated by these strangers more than I was ever in India. I can, if I will, live here all my life in the greatest luxury; but I am a Sannyasin, and "India, with all thy faults I love thee still". So I am coming back after some months, and go on sowing the seeds of religion and progress from city to city as I was doing so long, although amongst a people who know not what appreciation and gratefulness are.

I am ashamed of my own nation when I compare their beggarly, selfish, unappreciative, ignorant ungratefulness with the help, hospitality, sympathy, and respect which the Americans have shown to me, a representative of a foreign religion. Therefore come out of the country, see others, and compare.

Now after these quotations, do you think it was worth while to send a Sannyasin to America?

Please do not publish it. I hate notoriety in the same manner as I did in India.

I am doing the Lord's work, and wherever He leads I follow. मूकं करोति वाचालं etc.- He who makes the dumb eloquent and the lame cross a mountain, He will help me. I do not care for human help. He is ready to help me in India, in America, on the North Pole, if He thinks fit. If He does not, none else can help me. Glory unto the Lord for ever and ever.

Yours with blessings,

VIVEKANANDA.

XXXIV

541 DEARBORN AVENUE,
CHICAGO,
November(?), 1894.

DEAR DIWANJI (Shri Haridas Viharidas Desai),

Your letter pleased me extremely. I, of course, understand the joke, but I am not the baby to be put off with a joke; now take more.

The secret of success of the Westerners is the power of organisation and combination. That is only possible with mutual trust and co-operation and help. Now here is Virchand Gandhi, the Jain, whom you well knew in Bombay. This man never takes anything but pure vegetables even in this terribly cold climate, and tooth and nail tries to defend his countrymen and religion. The people of this country like him very well, but what are they doing who sent him over? They are trying to outcast him. Jealousy is a vice necessarily generated in slaves. Again it is jealousy that holds them down.

Here were . . .; they were all trying to lecture and get money thereby. They did something, but I succeeded better than they - why, I did not put myself as a bar to their success. It was the will of the Lord. But all these . . . except . . . have fabricated and circulated the most horrible lies about me in this country, and behind my back. Americans will never stoop to such meanness.

. . . If any man tries to move forward here, everybody is ready to help him. In India you may try tomorrow by writing a single line of praise for me in any of our papers (Hindu), and the next day they would be all against me. Why? It is the nature of slaves. They cannot suffer to see any one of their brethren putting his head the least above their rank. . . . Do you mean to compare such stuff with these children of liberty, self-help, and brotherly love? The nearest approach to our people are the freed slaves of the U.S.A., the Negroes. Why, in the South they are about twenty millions and are now free. The whites are a handful, still the whites hold them down all the same. Why, even when they have every right by law, a bloody war between the brothers has been fought to free these slaves? The same defect - jealousy. Not one of these Negroes would bear to see his brother-Negro praised or pushing on. Immediately they would join the whites to crush him down. You can have no idea about it until you come out of India. It is all right for those who have plenty of money and position to let the world roll on such, but I call him a traitor who, having been educated, nursed in luxury by the heart's blood of the downtrodden millions of toiling poor, never even takes a thought for them. Where, in what period of history your rich men, noblemen, your priests and potentates took any thought for the poor - the grinding of whose faces is the very life-blood of their power?

But the Lord is great, the vengeance came sooner or later, and they who sucked the life-blood of the poor, whose very education was at their expense, whose very power was built on their poverty, were in their turn sold as slaves by hundreds and thousands, their wives and daughters dishonoured, their property robbed for the last 1,000 years, and do you think it was for no cause?

Why amongst the poor of India so many are Mohammedans? It is nonsense to say, they were converted by the sword. It was to gain their liberty from the . . . zemindars and from the . . . priest, and as a consequence you find in Bengal there are more Mohammedans than Hindus amongst the cultivators, because there were so many zemindars there. Who thinks of raising these sunken downtrodden millions? A few thousand graduates do not make a nation, a few rich men do not make a nation. True, our opportunities are less, but still there is enough to feed and clothe and made 300 millions more comfortable, nay, luxurious. Ninety per cent of our people are without education - who thinks of that? - these Babus, the so-called patriots?
Now, let me tell you - still there is a God, no joke. He is ordering our lives, and although I know a nation of slaves cannot but try to bite at the hand that wants to give them medicine, yet, pray with me, you - one of the few that have real sympathy for everything good, for everything great, one at least whom I know to be a man of true ring, nobility of nature, and a thorough sincerity of head and heart - pray with me:

"Lead, kindly Light,
  amid th' encircling gloom."

I do not care what they say. I love my God, my religion, my country, and above all, myself, a poor beggar. I love the poor, the ignorant, the downtrodden, I feel for them - the Lord knows how much. He will show me the way. I do not care a fig for human approbation or criticism. I think of most of them as ignorant, noisy children - they have not penetrated into the inner nature of sympathy, into the spirit which is all love.

I have that insight through the blessing of Ramakrishna. I am trying to work with my little band, all of these poor beggars like me, you have seen them. But the Lord's works have been always done by the lowly, by the poor. You bless me that I may have faith in my Guru, in my God, and in myself.

The only way is love and sympathy. The only worship is love.

May He help you and yours ever and ever!

With prayers and blessings,

VIVEKANANDA.

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