Swami Vivekananda

Hotel Bellevue, European Plan
Beacon Street, Boston
14 May 1894
Dear Mother,
Your letter was so, so pleasing instead of being long; I enjoyed every bit of it.
I have received a letter from Mrs. Potter Palmer asking me to write to some of my countrywomen about their society etc. I will see her personally when I come to Chicago; in the mean-while I will write her all I know. Perhaps you have received $125 sent over from New York. Tomorrow I will send another $100 from here. The Bostonians want to grind their own axes!!
Oh, they are so, so dry–even girls talk dry metaphysics. Here is like our Benares where all is dry, dry metaphysics!! Nobody here understands “my Beloved”. Religion to these people is reason, and horribly stony at that. I do not care for anybody who cannot love my “Beloved”. Do not tell it to Miss Howe–she may be offended.
The pamphlet I did not send over because I do not like the quotations from the Indian newspapers–especially, they give a haul over coal to somebody. Our people so much dislike the Brahmo Samaj that they only want an opportunity to show it to them. I dislike it. Any amount of enmity to certain persons cannot efface the good works of a life. And then they were only children in Religion. They never were much of religious men–i.e. they only wanted to talk and reason, and did not struggle to see the Beloved; and until one does that I do not say that he has any religion. He may have books, forms, doctrines, words, reasons, etc., etc., but not religion; for that begins when the soul feels the necessity, the want, the yearning after the “Beloved”, and never before. And therefore our society has no right to expect from them anything more than from an ordinary “house-holder”.
I hope to come to Chicago before the end of this month. Oh, I am so tired.
Yours affectionately,
Vivekananda

17 Beacon Street, Boston,
May, 1894

Dear Adhyapakji,

By this time you have got the pamphlet and the letters. If you like, I would send you over from Chicago some letters from Indian Princes and ministers one of these ministers was one of the Commissioners of the late opium commission that sat under Royal Commission in India. If you like, I will have them write to you to convince you of my not being a cheat. But, my brother, our ideal of life is to hide, to suppress, and to deny.

We are to give up and not to take. Had I not the “Fad” in my head, I would never have come over here. And it was with a hope that it would help my cause that I joined the Parliament of Religions having always refused it when our people wanted to send me for it. I came over telling them “that I may or may not join that assembly and you may send me over if you like”. They sent me over leaving me quite free.

You did the rest.

I am morally bound to afford you every satisfaction, my kind friend; but for the rest of the world I do not care what they say the Sannyasin must not have self?defence. So I beg of you not to publish or show anybody anything in that pamphlet or the letters. I do not care for the attempts of the old missionary; but the fever of jealousy which attacked Mazoomdar gave me a terrible shock, and I pray that he would know better for he is a great and good man who has tried all his life to do good. But this proves one of my Master’s sayings, “Living in a room covered with black soot-however careful you may be some spots must stick to your clothes.” So, however one may try to be good and holy, so long he is in the world, some part of his nature must gravitate downwards.

The way to God is the opposite to that of the world. And to few, very few, are given to have God and mammon at the same time.

I was never a missionary, nor ever would be one my place is in the Himalayas. I have satisfied myself so far that I can with a full conscience say, “My God, I saw terrible misery amongst my brethren; I searched and discovered the way out of it, tried my best to apply the remedy, but failed. So Thy will be done.”
May his blessings be on you and yours for ever and ever.
Yours affectionately,
Vivekananda.
541 Dearborn Ave., Chicago
I go to Chicago tomorrow or day after.
Yours
V.

 

U. S. A.,
20th May, 1894.
MY DEAR SHARAT,

I am in receipt of your letter and am glad to learn that Shashi (Ramakrishnananda) is all right. Now I tell you a curious fact. Whenever anyone of you is sick, let him himself or anyone of you visualise him in your mind, and mentally say and strongly imagine that he is all right. That will cure him quickly. You can do it even without his knowledge, and even with thousands of miles between you. Remember it and do not be ill any more. You have received the money by this time. If you all like, you can give to Gopal Rs. 300/- from the amount I sent for the Math. I have no more to send now. I have to look after Madras now.
I cannot understand why Sanyal is so miserable on account of his daughters’ marriage. After all, he is going to drag his daughters through the dirty Samsâra (world) which he himself wants to escape! I can have but one opinion of that — condemnation! I hate the very name of marriage, in regard to a boy or a girl. Do you mean to say that I have to help in putting someone into bondage, you fool! If my brother Mohin marries, I will throw him off. I am very decided about that. . . .

Yours in love,

VIVEKANANDA.

541 Dearborn Avenue,
Chicago
24th May, 1894
Dear Adhyapakji,
Herewith I forward to you a letter from one of our ruling princes of Rajputana, His Highness the Maharaja of Khetri, and another from the opium commissioner, late minister of Junagad, one of the largest states in India, and a man who is called the Gladstone of India. These I hope would convince you of my being no fraud.
One thing I forgot to tell you. I never identified myself anyway with Mr. Mazoomdar’s party chief. 83 If he says so, he does not speak the truth.
I hope, after your perusal, you will kindly send the letters over to me, except the pamphlet which I do not care for.
I am bound, my dear friend, to give you every satisfaction of my being a genuine Sannyasin, but to you alone. I do not care what the rabbles say or think about me.
“Some would call you a saint, some a chandala ; some a lunatic, others a demon. Go on then straight to thy work without heeding either” thus saith one of our great Sannyasins, an old emperor of India, King Bhartrihari, who joined the order in old times.
May the Lord bless you for ever and ever. My love to all your children and my respects to your noble wife.

I remain ever your friend,
Vivekananda.

PS I had connection with Pundit Shiva Nath Shastri’s party but only on points of social reform. Mazoomdar and Chandra Sen I always considered as not sincere, and I have no reason to change my opinion even now. Of course in religious matters even with my friend Punditji I differed much, the chief being, I thinking Sannyasa or (giving up the world) the highest ideal, and he, a sin. So the Brahmo Samaj ists consider becoming a monk a sin!!

Yours,
V.

The Brahmo Samaj, like Christian Science in your country, spread in Calcutta for a certain time and then died out. I am not sorry, neither glad that it died. It has done its work viz social reform. Its religion was not worth a cent, and so it must die out. If Mazoomdar thinks I was one of the causes of its death, he errs. I am even now a great sympathiser of its reforms; but the “booby” religion could not hold its own against the old “Vedanta”. What shall I do? Is that my fault? Mazoomdar has become childish in his old age and takes to tactics not a whit better than some of your Christian missionaries. Lord bless him and show him better ways.

Yours,
Vivekananda.

When are you going to Annisquam? My love to Austin and Bime. My respects to your wife; and for you my love and gratitude is too deep for expression.

Yours ever affectionately,

Vivekananda.

Chicago
28th May, 1894
Dear Alasinga,

I could not reply to your note earlier, because I was whirling to and fro from New York to Boston, and also I awaited Narasimha’s letter. I do not know when I am going back to India. It is better to leave everything in the hands of Him who is at my back directing me. Try to work without me, as if I never existed. Do not wait for anybody or anything. Do whatever you can. Build your hope on none. Before writing about myself, I will tell you about Narasimha. He has proved a complete failure. . . . However he wrote to me for help in the last stage, and I will try to help him as much as is in my power. Meanwhile you tell his people to send money as soon as they can for him to go over. . . . He is in distress. Of course I will see that he does not starve.
I have done a good deal of lecturing here. . . . The expenses here are terrible; money has to fly, although I have been almost always taken care of everywhere by the nicest and the highest families.
I do not know whether I shall go away this summer or not. Most probably not. In the meantime try to organise and push on our plans. Believe you can do everything. Know that the Lord is with us, and so, onward, brave souls!
I have had enough appreciation in my own country. Appreciation or no appreciation, sleep not, slacken not. You must remember that not a bit even of our plans has been as yet carried out.
Act on the educated young men, bring them together, and organise them. Great things can be done by great sacrifices only. No selfishness, no name, no fame, yours or mine, nor my Master’s even! Work, work the idea, the plan, my boys, my brave, noble, good souls–to the wheel, to the wheel put your shoulders! Stop not to look back for name, or fame, or any such nonsense. Throw self overboard and work. Remember, “The grass when made into a rope by being joined together can even chain a mad elephant.” The Lord’s blessings on you all! His power be in you all–as I believe it is already. “Wake up, stop not until the goal is reached”, say the Vedas. Up, up, the long night is passing, the day is approaching, the wave has risen, nothing will be able to resist its tidal fury. The spirit, my boys, the spirit; the love, my children, the love; the faith, the belief; and fear not! The greatest sin is fear.
My blessings on all. Tell all the noble souls in Madras who have helped our cause that I send them my eternal love and gratitude, but I beg of them not to slacken. Throw the idea broadcast. Do not be proud; do not insist upon anything dogmatic; do not go against anything–ours is to put chemicals together, the Lord knows how and when the crystal will form. Above all, be not inflated with my success or yours. Great works are to be done; what is this small success in comparison with what is to come? Believe, believe, the decree has gone forth, the fiat of the Lord has gone forth–India must rise, the masses and the poor are to be made happy. Rejoice that you are the chosen instruments in His hands. The flood of spirituality has risen. I see it is rolling over the land resistless, boundless, all-absorbing. Every man to the fore, every good will be added to its forces, every hand will smooth its way, and glory be unto the Lord! . . .
I do not require any help. Try to get up a fund, buy some magic lanterns, maps, globes, etc., and some chemicals. Get every evening a crowd of the poor and low, even the Pariahs, and lecture to them about religion first, and then teach them through the magic lantern and other things, astronomy, geography, etc., in the dialect of the people. Train up a band of fiery young men. Put your fire in them and gradually increase the organisation, letting it widen and widen its circle. Do the best you can, do not wait to cross the river when the water has all run down. Printing magazines, papers, etc., are good, no doubt, but actual work, my boys even if infinitesimal, is better than eternal scribbling and talking. Call a meeting at Bhattacharya’s. Get a little money and buy those things I have just now stated, hire a hut, and go to work. Magazines are secondary, but this is primary. You must have a hold on the masses. Do not be afraid of a small beginning, great things come afterwards. Be courageous. Do not try to lead your brethren, but serve them. The brutal mania for leading has sunk many a great ship in the waters of life. Take care especially of that, i.e. be unselfish even unto death, and work. I could not write all I was going to say, but the Lord will give you all understanding, my brave boys. At it, my boys! Glory unto the Lord! . . .

Yours affectionately,
Vivekananda

[Mrs. Ole Bull submitted to the Boston Evening Transcript the following report of Swami Vivekananda’s public lecture at Greenacre, Maine, delivered Friday, August 3, 1894, of which there is no verbatim transcript available. Vide the notes from discourses given at Greenacre, Maine, entitled “The Religion of India”, in this volume of the Complete Works (pp. 267 71).] [Boston Evening Transcript, August 11, 1894]

A defense of Mahomet [sic] by a Hindu to a Christian audience; the lesson that all prophets are to be revered and their teachings studied reverently; that the followers of these teachers should not confound for us by their behavior the revelation made from God to man by prophecy–was the theme at Greenacre yesterday.

Clear thought and statement patiently corrected the crude and superficial adverse criticism and comment that had been made concerning the Eastern belief–reincarnation. The statement was masterful, because simple, and was brought home by illustrations familiar and commonplace. This was followed by a nobly eloquent plea for the judicial spirit in judging the history of the time and the faith of Mahomet himself and the service done the human race by the essentials of this faith as a prophet of God. Men and women present, many of whom fear the hea then, were moved as they tell us Wendell Phillips^[55] was wont to move the hard hearts to consider the sin of slavery.

Scorn, wit and intellect did noble service in all gentleness and dignity in this appeal that the defects, the horrors, of each and all religions should be put one side that the essentials common to all–the immortality of the soul, one God, the Father and his prophets sacred, each, to some division of the human family, and each having truth to give needful to all–should be recognized and reverenced to salvation.

The speaker, Swami Vivekananda, gave what only a great soul is capable of giving. It was an hour never to be forgotten. This man brought those present into the light of truth, whatever their prejudice and training, as Phillips Brooks united Unitarian and Episcopalianism, and all who love the good and true came to hold him for their bishop. So this Hindu, in his constructive thought, when he will give it, can make the power of the prophets known to us by his own presence.

541 Dearborn Avenue
Chicago
9 June 1894
Dear Mother,
We are all doing very well here. Last night the sisters invited me and Mrs. Norton and Miss Howe and Mr. Frank Howe. We had a grand dinner and softshell crab and many other things, and a very nice time. Miss Howe left this morning.
The sisters and Mother Temple are taking very good care of me. Just now I am going to see my “oh-my-dear” Gandhi. Narasimha was here yesterday; he wanted to go to Cincinnati where he says he has more chances of success than anywhere else in the world. I gave him the passage, and so I hope I have got the white elephant out of my hands for the time being. How is Father Pope doing now? Hope he has been much benefited by the mudfish business.
I had a very beautiful letter from Miss Guernsey of New York, giving you her regards. I am going downtown to buy a new pair of shoes as well as to get some money, my purse having been made empty by Narasimha.
Nothing more to write. Yes, we went to see the “Charley’s Aunt”. I nearly killed myself with laughing. Father Pope will enjoy it extremely. I had never seen anything so funny.
Yours affectionately,
Vivekananda.

541 Dearborn Avenue,
18th June, 1894

Dear Adhyapakji,
Excuse my delay in sending the other letters; I could not find them earlier. I am going to New York in a week.
I do not know whether I will come to Annisquam or not. The letters need not be sent over to me until I write you again. Mrs. Bagley seems to be unsettled by that article in the Boston paper against me. 84 She sent me over a copy from Detroit and has ceased correspondence with me. Lord bless her. She has been very kind to me.
Stout hearts like yours are not common, my brother. This is a queer place this world of ours. On the whole I am very very thankful to the Lord for the amount of kindness I have received at the hands of the people of this country I, a complete stranger here without even “credentials”. Everything works for the best.

Yours ever in gratitude,
Vivekananda.

PS. The East India stamps are for your children if they like.

 

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