Swami Vivekananda

(Translated from Bengali)

U. S.A.,
1894.
DEAR BROTHER SHIVANANDA,
Your letter just reached me. Perhaps by this time you have received my other letters and learnt that it is not necessary to send anything to America any more. Too much of everything is bad. This newspaper booming has given me popularity no doubt, but its effect is more in India than here. Here, on the other hand, constant booming creates a distaste in the minds of the higher class people; so enough. Now try to organise yourselves in India on the lines of these meetings. You need not send anything more in this country. As to money, I have determined first to build some place for Mother, (Holy Mother, Shri Sarada Devi.) for women require it first. . . . I can send nearly Rs. 7,000 for a place for Mother. If the place is first secured, then I do not care for anything else. I hope to be able to get Rs. 1,600 a year from this country even when I am gone. That sum I will make over to the support of the Women’s place, and then it will grow. I have written to you already to secure a place. . . .
I would have, before this, returned to India, but India has no money. Thousands honour Ramakrishna Paramahamsa, but nobody will give a cent — that is India. . . . In the meanwhile live in harmony at any price. The world cares little for principles. They care for persons. They will hear with patience the words of a man they like, however nonsense, and will not listen to anyone they do not like. Think of this and modify your conduct accordingly. Everything will come all right. Be the servant if you will rule. That is the real secret. Your love will tell even if your words be harsh. Instinctively men feel the love clothed in whatever language. (These two paragraphs and the last half of the fourth were written in English.)
My dear brother, that Ramakrishna Paramahamsa was God incarnate, I have not the least doubt; but then you must let people find out for themselves what he used to teach — you cannot thrust these things upon them — this is my only objection.
Let people speak out their own opinions, why should we object? Without studying Ramakrishna Paramahamsa first, one can never understand the real import of the Vedas, the Vedanta, of the Bhâgavata and the other Purânas. His life is a searchlight of infinite power thrown upon the whole mass of Indian religious thought. He was the living commentary to the Vedas and to their aim. He had lived in one life the whole cycle of the national religious existence in India.
Whether Bhagavân Shri Krishna was born at all we are not sure; and Avataras like Buddha and Chaitanya are monotonous; Ramakrishna Paramahamsa is the latest and the most perfect — the concentrated embodiment of knowledge, love, renunciation, catholicity, and the desire to serve mankind. So where is anyone to compare with him? He must have been born in vain who cannot appreciate him! My supreme good fortune is that I am his servant through life after life. A single word of his is to me far weightier than the Vedas and the Vedanta.  — Oh, I am the servant of the servants of his servants. But narrow bigotry militates against his principles, and this makes me cross. Rather let his name be drowned in oblivion, and his teachings bear fruit instead! Why, was he a slave to fame? Certain fishermen and illiterate people called Jesus Christ a God, but the literate people killed him. Buddha was honoured in his lifetime by a number of merchants and cowherds. But Ramakrishna has been worshipped in his lifetime — towards the end of this nineteenth century — by the demons and giants of the university as God incarnate. . . . Only a few things have been jotted down in the books about them (Krishna, Buddha, Christ, etc.). “One must be a wonderful housekeeper with whom we have never yet lived!” so the Bengali proverb goes. But here is a man in whose company we have been day and night and yet consider him to be a far greater personality than any of them. Can you understand this phenomenon?
You have not yet understood the wonderful significance of Mother’s life — none of you. But gradually you will know. Without Shakti (Power) there is no regeneration for the world. Why is it that our country is the weakest and the most backward of all countries? — Because Shakti is held in dishonour there. Mother has been born to revive that wonderful Shakti in India; and making her the nucleus, once more will Gârgis and Maitreyis be born into the world. Dear brother, you understand little now, but by degrees you will come to know it all. Hence it is her Math that I want first. . . . Without the grace of Shakti nothing is to be accomplished. What do I find in America and Europe? — the worship of Shakti, the worship of Power. Yet they worship Her ignorantly through sense-gratification. Imagine, then, what a lot of good they will achieve who will worship Her with all purity, in a Sattvika spirit, looking upon Her as their mother! I am coming to understand things clearer every day, my insight is opening out more and more. Hence we must first build a Math for Mother. First Mother and Mother’s daughters, then Father and Father’s sons — can you understand this? . . . To me, Mother’s grace is a hundred thousand times more valuable than Father’s. Mother’s grace, Mother’s blessings are all paramount to me. . . . Please pardon me. I am a little bigoted there, as regards Mother. If but Mother orders, her demons can work anything. Brother, before proceeding to America I wrote to Mother to bless me. Her blessings came, and at one bound I cleared the ocean. There, you see. In this terrible winter I am lecturing from place to place and fighting against odds, so that funds may be collected for Mother’s Math. Baburam’s mother must have lost her sense owing to old age and that is why she is about to worship Durga in the earthen image, ignoring the living one. (Viz. Holy Mother Shri Sarada Devi.) Brother, faith is very difficult to achieve. Brother, I shall show how to worship the living Durga and then only shall I be worthy of my name. I shall be relieved when you will have purchased a plot of land and established there the living Durga, the Mother. Till then I am not returning to my native land. As soon as you can do that, I shall have a sigh of relief after sending the money. Do you accomplish this festival of Durga of mine by making all the necessary arrangements. Girish Ghosh is adoring the Mother splendidly; blessed is he, and blessed are his followers. Brother, often enough, when I am reminded of the Mother, I ejaculate, “What after all is Rama?” Brother, that is where my fanaticism lies, I tell you. Of Ramakrishna, you may aver, my brother, that he was an Incarnation or whatever else you may like but fie on him who has no devotion for the Mother. Niranjan has a militant disposition, but he has great devotion for Mother and all his vagaries I can easily put up with. He is now doing the most marvellous work. I am keeping myself well posted. And you too have done excellently in co-operating with the Madrasis. Dear brother, I expect much from you, you should organise all for conjoint work. As soon as you have secured the land for Mother, I go to India straight. It must be a big plot; let there be a mud-house to begin with, in due course I shall erect a decent building, don’t be afraid.
The chief cause of malaria lies in water. Why do you not construct two or three filters? If you first boil the water and then filter it, it will be harmless. . . . Please buy two big Pasteur’s bacteria-proof filters. Let the cooking be done in that water and use it for drinking purposes also, and you will never hear of malaria any more. . . . On and on, work, work, work, this is only the beginning.

Yours ever,

VIVEKANANDA

541 Dearborn Avenue,
Chicago
3rd January, 1895
Dear Mrs. Bull,

I lectured at Brooklyn last Sunday. Mrs. Higgins gave a little reception the evening I arrived, and some of the prominent members of the Ethical Society including Dr. Jain [Janes] were there. Some of them thought that such Oriental religious subjects will not interest the Brooklyn public.
But the lecture, through the blessings of the Lord, proved a tremendous success. About 800 of the elite of Brooklyn were present, and the very gentlemen who thought it would not prove a success are trying for organising a series in Brooklyn. The New York course for me is nearly ready, but I do not wish to fix the dates until Miss Thursby comes to New York. As such Miss Phillips who is a friend of Miss Thursby’s and who is arranging the New York course for me will act with Miss Thursby in case she wants to get up something in New York.
I owe much to the Hale family and I thought to give them a little surprise by dropping in on New Year’s day. I am trying to get a new gown here. The old gown is here, but it is so shrunken by constant washings that it is unfit to wear in public. I am almost confident of finding the exact thing in Chicago.
I hope your father is all right by this time.
With my love to Miss Farmer, Mr. and Mrs. Gibbons, and the rest of the holy family, I am ever yours,
Affectionately,
Vivekananda
PS. I saw Miss Couring at Brooklyn. She was as kind as ever. Give her my love if you write her soon.

To Mrs. Ole Bull

*3rd Jan, 1895 *

Dear Mrs. Bull,

Herewith I introduce to you a cousin of Mrs. Leggett ‘s Miss MacLeod of Cambridge . She is a very bright young lady. I want her to know you as she may get many a high inspiration of strength. She is a very pure & good girl.

Yours, Vivekananda

*This letter written on small, ivory linen notepaper, twice-folded, with the matching envelope addressed to Mrs. Sara Bull, 168 Brattle Street , Cambridge , Mass is dated 3rd Jan 1895. The date is most likely a mistake. The contents make it clear that it was likely to have been written in 1896.

*This letter was not published in ‘The Complete Works of Swami Vivekananda’ (published by ‘Vedanta Kesari’ March 2004, in an article by Linda Prugh)

CHICAGO,
11th January, 1895.
DEAR G. G,
Your letter just to hand. . . . The Parliament of Religions was organised with the intention of proving the superiority of the Christian religion over other forms of faith, but the philosophic religion of Hinduism was able to maintain its position notwithstanding. Dr. Barrows and the men of that ilk are very orthodox, and I do not look to them for help. . . . The Lord has sent me many friends in this country, and they are always on the increase. The Lord bless those who have tried to injure me. . . . I have been running all the time between Boston and New York, two great centres of this country, of which Boston may be called the brain and New York, the purse. In both, my success is more than ordinary. I am indifferent to the newspaper reports, and you must not expect me to send any of them to you. A little boom was necessary to begin work. We have had more than enough of that.
I have written to Mani Iyer, and I have given you my directions already. Now show me what you can do. No foolish talk now, but actual work; the Hindus must back their talk with real work; if they cannot they do not deserve anything; that is all. America is not going to give you money for your fads. And why should they? As for me, I want to teach the truth; I do not care whether here or elsewhere.
In future do not pay any heed to what people say either for or against you or me. Work on, be lions; and the Lord will bless you. I shall work incessantly until I die, and even after death I shall work for the good of the world. Truth is infinitely more weighty than untruth; so is goodness. If you possess these, they will make their way by sheer gravity.
I have no connection with the Theosophists. And Judge will help me — pooh! . . . Thousands of the best men do care for me; you know this, and have faith in the Lord. I am slowly exercising an influence in this land greater than all the newspaper blazoning of me can do. The orthodox feel it, but they cannot help it. It is the force of character, of purity, and of truth — of personality. So long as I have these things, you can feel easy; no one will be able to injure a hair of my head. If they try, they will fail, saith the Lord. . . . Enough of books and theories. It is the life that is the highest and the only way to stir the hearts of people; it carries the personal magnetism. . . . The Lord is giving me a deeper and deeper insight every day. Work, work, work. . . . Truce to foolish talk; talk of the Lord. Life is too short to be spent in talking about frauds and cranks
You must always remember that every nation must save itself; so must every man; do not look to others for help. Through hard work here, I shall be able now and then to send you a little money for your work; but that is all. If you have to look forward to that, better stop work. Know also that this is a grand field for my ideas, and that I do not care whether they are Hindus or Mohammedans or Christians, but those that love the Lord will always command my service.
. . . I like to work on calmly and silently, and the Lord is always with me. Follow me, if you will, by being intensely sincere, perfectly unselfish, and, above all, by being perfectly pure. My blessings go with you. In this short life there is no time for the exchange of compliments. We can compare notes and compliment each other to our hearts’ content after the battle is finished. Now, do not talk; work, work! work! I do not see anything permanent you have done in India — I do not see any centre you have made — I do not see any temple or hall you have erected — I do not see anybody joining hands with you. There is too much talk, talk, talk! We are great, we are great! Nonsense! We are imbeciles; that is what we are! This hankering after name and fame and all other humbugs — what are they to me? What do I care about them? I should like to see hundreds coming to the Lord! Where are they? I want them, I want to see them. You must seek them out. You only give me name and fame. Have done with name and fame; to work, my brave men, to work! You have not caught my fire yet — you do not understand me! You run in the old ruts of sloth and enjoyments. Down with all sloth, down with all enjoyments here or hereafter. Plunge into the fire and bring the people towards the Lord.
That you may catch my fire, that you may be intensely sincere, that you may die the heroes’ death on the field of battle — is the constant prayer of

VIVEKANANDA.

PS. Tell Alasinga, Kidi, Dr. Balaji, and all the others not to pin their faith on what Tom, Dick, and Harry say for or against us, but to concentrate all their energy on work.

U.S.A.
12th January, 1895
Dear Alasinga,

I am sorry you still continue to send me pamphlets and newspapers, which I have written you several times not to do. I have no time to peruse them and take notice of them. Please send them no more. I do not care a fig for what the missionaries or the Theosophists say about me. Let them do as they please. The very taking notice of them will be to give them importance. Besides, you know, the missionaries only abuse and never argue.
Now know once and for all that I do not care for name or fame, or any humbug of that type. I want to preach my ideas for the good of the world. You have done a great work; but so far as it goes, it has only given me name and fame. My life is more precious than spending it in getting the admiration of the world. I have no time for such foolery. What work have you done in the way of advancing the ideas and organising in India? None, none, none !
An organisation that will teach the Hindus mutual help and appreciation is absolutely necessary. Five thousand people attended that meeting that was held in Calcutta, and hundreds did the same in other places, to express an appreciation of my work here–well and good! But if you asked them each to give an anna, would they do it? The whole national character is one of childish dependence. They are all ready to enjoy food if it is brought to their mouth, and even some want it pushed down. . . . You do not deserve to live if you cannot help yourselves. . . .
I have given up at present my plan for the education of the masses. It will come by degrees. What I now want is a band of fiery missionaries. We must have a College in Madras to teach comparative religions, Sanskrit, the different schools of Vedanta, and some European languages; we must have a press, and papers printed in English and in the vernaculars. When this is done, then I shall know that you have accomplished something. Let the nation show that they are ready to do. If you cannot do anything of the kind in India, then let me alone. I have a message to give, let me give it to the people who appreciate it and who will work it out. What care I who takes it? “He who doeth the will of my Father,” is my own. . . .
My name should not be made prominent; it is my ideas that I want to see realised. The disciples of all the prophets have always inextricably mixed up the ideas of the Master with the person, and at last killed the ideas for the person. The disciples of Shri Ramakrishna must guard against doing the same thing. Work for the idea, not the person. The Lord bless you.
Yours ever with blessings,
Vivekananda

(Translated from Bengali)

U.S.A.,
(Beginning of?) 1895.
MY DEAR SHASHI,
Yesterday I received a letter from you in which there was a smattering of news, but nothing in detail. I am much better now. Through the grace of the Lord I am proof against the severe cold for this year. Oh, the terrible cold! But these people keep all down through scientific knowledge. Every house has its cellar underground, in which there is a big boiler whence steam is made to course day and night through every room. This keeps all the rooms warm, but it has one defect, that while it is summer indoors, it is 30 to 40 degrees below zero outside! Most of the rich people of this country make for Europe during the winter, which is comparatively warm.
Now, let me give you some instructions. This letter is meant for you. Please go through these instructions once a day and act up to them. I have got Sarada’s letter — he is doing good work — but now we want organization. To him, Brother Tarak, and others please give my special love and blessings. The reason why I give you these few instructions is that there is an organising power in you — the Lord has made this known to me — but it is not yet fully developed. Through His blessings it will soon be. That you never lose your centre of gravity is an evidence of this, but it must be both intensive and extensive.
1. All the Shâstras hold that the threefold misery that there is in this world is not natural, hence it is removable.
2. In the Buddha Incarnation the Lord says that the root of the Âdhibhautika misery or, misery arising from other terrestrial beings, is the formation of classes (Jâti); in other words, every form of class-distinction, whether based on birth, or acquirements, or wealth is at the bottom of this misery. In the Atman there is no distinction of sex, or Varna or Ashrama, or anything of the kind, and as mud cannot be washed away by mud, it is likewise impossible to bring about oneness by means of separative ideas.
3. In the Krishna Incarnation He says that the root of all sorts of misery is Avidyâ (Nescience) and that selfless work purifies the mind. But “ — Even sages are bewildered to decide what is work and what is no-work” (Gita).
4. Only that kind of work which develops our spirituality is work. Whatever fosters materiality is no-work.
5. Therefore work and no-work must be regulated by a person’s aptitude, his country, and his age.
6. Works such as sacrifices were suited to the olden times but are not for the modern times.
7. From the date that the Ramakrishna Incarnation was born, has sprung the Satya-Yuga (Golden Age) . . . .
8. In this Incarnation atheistic ideas … will be destroyed by the sword of Jnana (knowledge), and the whole world will be unified by means of Bhakti (devotion) and Prema (Divine Love). Moreover, in this Incarnation, Rajas, or the desire for name and fame etc., is altogether absent. In other words, blessed is he who acts up to His teachings; whether he accepts Him or not, does not matter.
9. The founders of different sects, in the ancient or modern times, have not been in the wrong. They have done well, but they must do better. Well — better — best.
10. Therefore we must take all up where they are, that is, we must lead them on to higher and higher ideals, without upsetting their own chosen attitude. As to social conditions, those that prevail now are good, but they shall be better — best.
11. There is no chance for the welfare of the world unless the condition of women is improved. It is not possible for a bird to fly on only one wing.
12. Hence, in the Ramakrishna Incarnation the acceptance of a woman as the Guru, hence His practicing in the woman’s garb and frame of mind, hence too His preaching the motherhood of women as representations of the Divine Mother.
13. Hence it is that my first endeavour is to start a Math for women. This Math shall be the origin of Gârgis and Maitreyis, and women of even higher attainments than these. . . .
14. No great work can be achieved by humbug. It is through love, a passion for truth, and tremendous energy, that all undertakings are accomplished.  — Therefore, manifest your manhood.
15. There is no need for quarrel or dispute with anybody. Give your message and leave others to their own thoughts. “ — Truth alone triumphs, not falsehood.”  — Why then fight?
. . . Combine seriousness with childlike naïveté. Live in harmony with all. Give up all idea of egoism, and entertain no sectarian views. Useless wrangling is a great sin.
. . . From Sarada’s letter I came to know that N— Ghosh has compared me with Jesus Christ, and the like. That kind of thing may pass muster in our country, but if you send such comments here in print, there is a chance of my being insulted! I mean, I do not like to hamper anybody’s freedom of thought — am I a missionary? If Kali has not sent those papers to this country, tell him not to do it. Only the Address will do, I do not want the proceedings. Now many respectable ladies and gentlemen of this country hold me in reverence. The missionaries and others of that ilk have tried their utmost to put me down, but finding it useless have now become quiet. Every undertaking must pass through a lot of obstacles. Truth triumphs if only one pursues a peaceful course. I have no need to reply to what a Mr. Hudson has spoken against me. In the first place, it is Unnecessary, and secondly, I shall be bringing myself down to the level of people of Mr. Hudson’s type. Are you mad? Shall I fight from here with one Mr. Hudson? Through the Lord’s grace, people who are far above Mr. Hudson in rank listen to me with veneration. Please do not send any more papers. Let all that go on in India, it will do no harm. For the Lord’s work at one time there was need for that kind of newspaper blazoning. When that is done, there is no more need for it. . . . It is one of the attendant evils of name and fame that you can’t have anything private. . . . Before you begin any undertaking, pray to Shri Ramakrishna, and he will show you the right way. We want a big plot of land to begin with, then building and all will come. Slowly our Math is going to raise itself, don’t worry abbot it. . . .
Kali and all others have done good work. Give my love and best wishes to all. Work in unison with the people of Madras, and let someone or other amongst you go there at intervals. Give up for ever the desire for name and fame and power. While I am on earth, Shri Ramakrishna is working through me. So long as you believe in this there is no danger of any evil for you.
The Ramakrishna Punthi (Life of Shri Ramakrishna in Bengali verse) that Akshaya has sent is very good, but there is no glorification of the Shakti at the opening which is a great defect. Tell him to remedy it in the second edition. Always bear this in mind that we are now standing before the gaze of the world, and that people are watching every one of our actions and utterances. Remember this and work.
. . . Be on the look-out for a site for our Math. . . . If it be at some little distance from Calcutta, no harm. Wherever we shall build our Math, there we shall have a stir made. Very glad to learn about Mahim Chakravarty. The Andes have turned into the holy Gaya, I see! Where is he? Please give him, Sj. Bijoy Goswami, and our other friends my cordial greetings. . . . To beat an opponent one needs a sword and buckler, so carefully learn English and Sanskrit. Kali’s English is getting nicer every day, while that of Sarada is deteriorating. Tell Sarada to give up the flowery style. It is extremely difficult to write a flowery style in a foreign tongue. Please convey to him a hundred thousand bravos from me! There’s a hero indeed. … Well done, all of you! Bravo, lads! The beginning is excellent. Go on in that way. If the adder of jealousy foes not come in, there is no fear!  — Cheer up!

— Those who serve My devotees are My best devotees.” Have all of you a little grave bearing. I am not writing any book on Hinduism at present. But I am jotting down my thoughts. Every religion is an expression, a language to express the same truth, and we must speak to each in his own language. That Sarada has grasped this, is all right. It will be time enough to look to Hinduism later on. Do you think people in this country would be much attracted if I talk of Hinduism? — The very name of narrowness in ideas will scare them away! The real thing is — the Religion taught by Shri Ramakrishna, let the Hindus call it Hinduism — and others call it in their own way. Only you must proceed slowly. “ — One must make journeys slowly.” Give my blessings to Dinanath, the new recruit. I have very little time to write — always lecture, lecture, lecture. Purity, Patience, Perseverance…. You must ask those numerous people who are now paying heed to Shri Ramakrishna’s teachings, to help you pecuniarily to a certain extent. How can the Math be maintained unless they help you? You must not be shy of making this plain to all. …
There is no gain in hastening my return from this country. In the first place, a little sound made here will resound there a great deal. Then, the people of this country are immensely rich and are bold enough to pay. While the people of our country have neither money nor the least bit of boldness.
You will know everything by degrees. Was Shri Ramakrishna the Saviour of India merely? It is this narrow idea that has brought about India’s ruin, and her welfare is an impossibility so long as this is not rooted out. Had I the money I would send each one of you to travel all over the world. No great idea can have a place in the heart unless one steps out of his little corner. It will be verified in time. Every great achievement is done slowly. Such is the Lord’s will. …
Why didn’t any of you write about Daksha and Harish? I shall be glad to know if you watch their whereabouts. That Sanyal is feeling miserable is because his mind is not yet pure like the water of the Ganga. It is not yet selfless, but will be in time. He will have no misery if he can give up the little crookedness and be straightforward. My special loving greetings to Rakhal and Hari. Take great care of them. … Never forget that Rakhal was the special object of Shri Ramakrishna’s love. Let nothing daunt you. Who on earth has the power to snub us so long as the Lord favours us? Even if you are at your last breath, be not afraid. Work on with the intrepidity of a lion but, at the same time with the tenderness of a flower. Let this year’s Shri Ramakrishna festival be celebrated in great pomp. Let the feeding be quite ordinary — Prasâda being distributed in earthen plates among the devotees standing in rows. There should be readings from Shri Ramakrishna’s Life. Place books like the Vedas and the Vedanta together and perform Ârati before them. . . . Avoid issuing invitation cards of the old style.

“

— With Bhagavan Shri Ramakrishna’s blessings and our great esteem we have the pleasure to invite you.” Write some such line, and then write that to defray the expenses of Shri Ramakrishna’s Birthday Festival and those of the maintenance of the Math, you want his assistance. That if he likes, he may kindly send the money to such and such, at such and such address, and so on. Also add a page in English. The term “Lord Ramakrishna” has no meaning. You must give it up. Write “Bhagavan” in English characters, and add a line or two in English:

THE ANNIVERSARY OF BHAGAVAN SHRI RAMAKRISHNA

Sir, we have great pleasure in inviting you to join us in celebrating the ——th anniversary of Bhagavan Ramakrishna Paramahamsa. For the celebration of this great occasion and for the maintenance of the Alambazar Math funds are absolutely necessary. If you think that the cause is worthy of your sympathy, we shall be very grateful to receive your contribution to the great work.

Yours obediently,
(Name)

If you get more than enough money, spend only a little of it and keep the surplus as a reserve fund to defray your expenses. On the plea of offering the food to the Lord, do not make everybody wait till he is sick, to have a stale and unsavoury dinner. Have two filters made and use that filtered water for both cooking and drinking purposes. Boil the water before filtering. If you do this, you will never more hear of malaria. Keep a strict eye on everybody’s health. If you can give up lying on the floor — in other words, if you can get the money to do it, it will be excellent indeed. Dirty clothes are the chief cause of disease. … About the food offering, let me tell you that only a little Payasânna (milk-rice with sugar) will do. He used to love that alone. It is true that the worship-room is a help to many, but it is no use indulging in Râjasika and Tâmasika food. Let the ceremonials give place to a certain extent to a little study of the Gita or the Upanishads or other sacred books. What I mean is this — let there be as little materialism as possible, with the maximum of spirituality. . . . Did Shri Ramakrishna come for this or that particular individual, or for the world at large? If the latter, then you must present him in such a light that the whole world may understand him. . . . You must not identify yourselves with any life of his written by anybody nor give your sanction to any. There is no danger so long as such books do not come out associated with our name. . . . “Say yea, yea, to all and stick to your own.”
. . . A thousand thanks to Mahendra Babu for his kindly helping us. He is a very liberal-hearted man. … About Sanyal, he will attain the highest good by doing his bit of work attentively, that is, by simply serving Shri Ramakrishna’s children. . . . Brother Tarak is doing very good work. Bravo! Well done! That is what we want. Let me see all of you shoot like so many meteors! What is Gangadhar doing? Some Zemindars in Rajputana respect him. Tell him to get some money from them as Bhikshâ; then he is a man. …
Just now I read Akshaya’s book. Give him a hundred thousand hearty embraces from me. Through his pen Shri Ramakrishna is manifesting himself. Blessed is Akshaya! Let him recite that Punthi before all. He must recite it before all in the Festival. If the work be too large, let him read extracts of it. Well, I do not find a single irrelevant word in it. I cannot tell in words the joy I have experienced by reading his book. Try all of you to give the book an extensive sale. Then ask Akshaya to go from village to village to preach. Well done Akshaya! He is doing his work. Go from village to village and proclaim to all Shri Ramakrishna’s teachings, can there be a more blessed lot than this? I tell you, Akshaya’s book and Akshaya himself must electrify the masses. Dear, dear, Akshaya, I bless you with all my heart, my dear brother. May the Lord sit in your tongue! Go and spread his teachings from door to door. There is no need whatever of your becoming a Sannyasin. . . . Akshaya is the future apostle for the masses of Bengal. Take great care of Akshaya; his faith and devotion have borne fruit.
Ask Akshaya to write these few points in the third section of his book, “The Propagation of the Faith”.
1. Whatever the Vedas, the Vedanta, and all other Incarnations have done in the past, Shri Ramakrishna lived to practice in the course of a single life.
2. One cannot understand the Vedas, the Vedanta, the Incarnations, and so forth, without understanding his life. For he was the explanation.
3. From the very date that he was born, has sprung the Satya-Yuga (Golden Age). Henceforth there is an end to all sorts of distinctions, and everyone down to the Chandâla will be a sharer in the Divine Love. The distinction between man and woman, between the rich and the poor, the literate and illiterate, Brahmins and Chandalas — he lived to root out all. And he was the harbinger of Peace — the separation between Hindus and Mohammedans, between Hindus and Christians, all are now things of the past. That fight about distinctions that there was, belonged to another era. In this Satya-Yuga the tidal wave of Shri Ramakrishna’s Love has unified all.
Tell him to expand these ideas and write them in his own style.
Whoever — man or woman — will worship Shri Ramakrishna, be he or she ever so low, will be then and there converted into the very highest. Another thing, the Motherhood of God is prominent in this Incarnation. He used to dress himself as a woman — he was, as it were, our Mother — and we must likewise look upon all women as the reflections of the Mother. In India there are two great evils. Trampling on the women, and grinding the poor through caste restrictions. He was the Saviour of women, Saviour of the masses, Saviour of all, high and low. And let Akshaya introduce his worship in every home — Brahmin or Chandala, man or woman — everyone has the right to worship him. Whoever will worship him only with devotion shall be blessed for ever.
Tell him to write in this strain. Never mind anything — the Lord will be at his side.

Yours affectionately,

VIVEKANANDA.

PS. … Ask Sanyal to send me a copy each of the Nârada and Shândilya Sutras, and one of the Yogavâsishtha, that has been translated in Calcutta. I want the English translation of the last, not a Bengali edition….

To Miss Emma Thursby

Chicago
541 Dearborn Avenue
17 January 1895
Dear Miss Thursby,
I am very sorry to learn about the passing on of Mr. Thorp. Mrs. Bull must have felt it deeply. Still he has passed on after a good and useful life. All is for the best. I have been lecturing every day to a class in Mrs. Adams’s rooms at the Auditorium. Today I also lecture there and in the Evening to a class of Miss Josephine Locke’s at the Plaza Hotel.
Have you seen Mrs. Peake in New York? She is lecturing to a class at Mrs. Guernsey’s.
Miss Locke is as kind as usual. She is enamoured of Mrs. Peake as are many of Miss Locke’s friends, you will be glad to learn.
Mrs. Peake has made a very favourable impression on Chicago. So she does wherever she goes.
Mrs. Adams invited me to an organ concert in the Audito-rium. She is so good and kind to me. Lord bless her.
I have not seen Mr. Young, nor, I am afraid, [will] I have time to see [him,] as I start for New York on Friday next.
I will hear him once in New York.
I was so busy here these two weeks.
I have got a new scarlet coat but can get no orange here.
Ever with blessings,
Your brother,
Vivekananda

To Swami Trigunatitananda

(Original in Bengali)

228 W.39, NEW YORK,
17th Jan., 1895.
DEAR SARADA,
Your two letters are to hand, as also the two of Ramdayal Babu. I have got the bill of lading; but it will be long before the goods arrive. Unless one arranges for the prompt despatch of goods they take about six months to come. It is four months since Haramohan wrote that the Rudrâksha beads and Kusha mats had been despatched, but there is no news of their whereabouts yet. The thing is, when the goods reach England, the agent of the company here gives me notice; and about a month later, the goods arrive. I received your bill of lading about three weeks ago, but no sign of the notice! Only the goods sent by Raja of Khetri arrive quickly. Most probably he spends a lot of money for them. However it is a matter of congratulation that goods do arrive without fail in this region of Pâtâla, at the other end of the globe. I shall let you know as soon as the goods come. Now keep quiet for at least three months.
Now is the time for you to apply yourself to start the magazine. Tell Ramdayal Babu that though the gentleman of whom he speaks be a competent person, I am not in a position to have anybody in America at present. . . . What about your article on Tibet? When it is published in the Mirror, send me a copy. . . . Come, here is a task for you, conduct that magazine. Thrust it on people and make them subscribe to it, and don’t be afraid. What work do you expect from men of little hearts? — Nothing in the world! You must have an iron will if you would cross the ocean. You must be strong enough to pierce mountains. I am coming next winter. We shall set the world on fire — let those who will, join us and be blessed, and those that won’t come, will lag behind for ever and ever; let them do so. You gird up your loins and keep yourself ready . . . . Never mind anything! In your lips and hands the Goddess of Learning will make Her seat; the Lord of infinite power will be seated on your chest; you will do works that will strike the world with wonder. By the bye, can’t you shorten your name a bit, my boy? What a long, long name — a single name enough to fill a volume! Well, you hear people say that the Lord’s name keeps away death! It is not the simple name Hari, mind you. It is those deep and sonorous names, such as (Destroyer of Agha, Bhaga, and Naraka) (Subduer of the pride of Tripura, demon of the “three cities”), and  (Giver of infinite and endless blessings), and so forth — that put to rout King Death and his whole party. Won’t it look nice if you simplify yours a little? But it is too late, I am afraid as it has already been abroad. But, believe me, it is a world-entrancing, death-defying name that you have got! (The full name which Swami Trigunatita, to whom this letter was addressed, bore at first was “Swami Trigunatitananda”— hence Swamiji’s pleasantry about it.)

Yours affectionately,

VIVEKANANDA.

PS. Throw the whole of Bengal and, for the matter of that, the whole of India into convulsion! Start centres at different places.

The Bhâgavata has reached me — a very nice edition indeed; but people of this country have not the least inclination for studying Sanskrit; hence there is very little hope for its sale. There may be a little in England, for there many are interested in the study of Sanskrit. Give my special thanks to the editor. I hope his noble attempt will meet with complete success. I shall try my best to push his book here. I have sent his prospectus to different places. Tell Ramdayal Babu that a flourishing trade can be set on foot with England and America in Mung Dâl, Arhar Dâl, etc. Dâl soup will have a go if properly introduced. There will be a good demand for these things if they be sent from house to house, in small packets, with directions for cooking on them and a depot started for storing a quantity of them. Similarly Badis (Pellets made of Dal, pounded and beaten.) too will have a good market. We want an enterprising spirit. Nothing is done by leading idle lives. If anyone forms a company and exports Indian goods here and into England, it will be a good trade. But they are a lazy set, enamoured of child marriage and nothing else.

Brooklyn
20th January, 1895

(Written to Mrs. Ole Bull whom Swamiji called “Dhira Mata”, the “Steady Mother” on the occasion of the loss of her father)

. . . I had a premonition of your father’s giving up the old body and it is not my custom to write to anyone when a wave of would-be inharmonious Maya strikes him. But these are the great turning points in life, and I know that you are unmoved. The surface of the sea rises and sinks alternately, but to the observant soul–the child of light–each sinking reveals more and more of the depth and of the beds of pearls and coral at the bottom. Coming and going is all pure delusion. The soul never comes nor goes. Where is the place to which it shall go when all space is in the soul ? When shall be the time for entering and departing when all time is in the soul ?
The earth moves, causing the illusion of the movement of the sun; but the sun does not move. So Prakriti, or Maya, or Nature, is moving, changing, unfolding veil after veil, turning over leaf after leaf of this grand book–while the witnessing soul drinks in knowledge, unmoved, unchanged. All souls that ever have been, are, or shall be, are all in the present tense and–to use a material simile–are all standing at one geometrical point. Because the idea of space does occur in the soul, therefore all that were ours, are ours, and will be ours, are always with us, were always with us, and will be always with us. We are in them. They are in us. Take these cells {diagram}. Though each separate, they are all nevertheless inseparably joined at AB.

There they are one. Each is an individual, yet all are one at the axis AB. None can escape from that axis, and however broken or torn the circumference, yet by standing at the axis, we may enter any one of the chambers. This axis is the Lord. There we are one with Him, all in all, and all in God.
The cloud moves across the face of the moon, creating the illusion that the moon is moving. So nature, body, matter moves on, creating the illusion that the soul is moving. Thus we find at last that, that instinct (or inspiration?) which men of every race, whether high or low, have had to feel, viz. the presence of the departed about them, is true intellectually also.
Each soul is a star, and all stars are set in that infinite azure, that eternal sky, the Lord. There is the root, the reality, the real individuality of each and all. Religion began with the search after some of these stars that had passed beyond our horizon, and ended in finding them all in God, and ourselves in the same place. The whole secret is, then, that your father has given up the old garment he was wearing and is standing where he was through all eternity. Will he manifest another such garment in this or any other world? I sincerely pray that he may not, until he does so in full consciousness. I pray that none may be dragged anywhither by the unseen power of his own past action. I pray that all may be free, that is to say, may know that they are free. And if they are to dream again, let us pray that their dreams be all of peace and bliss. . . .
Yours etc.,
Vivekananda

To Miss Isabelle McKindley

528, 5TH AVE., NEW YORK,
24th Jan., 1895.
Dear Miss Bell,
I hope you are well. . . .
My last lecture was not very much appreciated by the men but awfully so by vemen. You know this Brooklyn is the centre of anti-women’s rights movements; and when I told them that women deserve and are fit for everything, they did not like it of course. Never mind, the women were in ecstasies.
I have got again a little cold. I am going to the Guernseys. I have got a room downtown also where I will go several hours to hold my classes etc. Mother Church must be all right by this time, and you are all enjoying this nice weather. Give Mrs. Adams mountain high love and regard from me when you see her next.
Send my letters as usual to the Guernseys.
With love for all,

Ever your aff. bro.,

VIVEKANANDA

To Sister Christine

24th Jan. ’95 [’96]
Dear Christina,
I have not heard from you [for] long. Hope everything is going on well with you and Mrs. Phunkey [Funke].
Did you receive my poem? 106 I had a letter from Mrs. Phelps today. I am coming to Detroit next March early, as I will have to finish my February course in New York. The public lectures will be printed as they are delivered right along. The class lectures will very soon be collected and edited in little volumes.
May the Lord bless you ever and ever.
Yours ever with love and blessings,
Vivekananda

To Professor John H. Wright

54 W. 33 Street
New York
1 February 1895
Dear Adhyapakji,
You must be immersed in your work now; however, taking advantage of your kindness to me, I want to bother you a little.
What was the original Greek idea of the soul, both philosophical and popular? What books can I consult (Translations, of course) to get it?
So with the Egyptians and Babylonians and Jews?
Will you kindly name me the books? I am sure you are perfectly well and so are Mrs. Wright and the children.
Ever gratefully and fraternally,
Yours,
Vivekananda

To Miss. Mary Hale

54 W. 33RD STREET, N.Y.,
1st February, 1895.
DEAR SISTER (Miss Mary Hale)
I just received your beautiful note…. Well, sometimes it is a good discipline to be forced to work for work’s sake, even to the length of not being allowed to enjoy the fruits of one’s labour…. I am very glad of your criticisms and am not sorry at all. The other day at Miss Thursby’s I had an excited argument with a Presbyterian gentleman, who, as usual, got very hot, angry, and abusive. However, I was afterwards severely reprimanded by Mrs. Bull for this, as such things hinder my work. So, it seems, is your opinion.
I am glad you write about it just now, because I have been giving a good deal of thought to it. In the first place, I am not at all sorry for these things — perhaps that may disgust you — it may. I know full well how good it is for one’s worldly prospects to be sweet. I do everything to be sweet, but when it comes to a horrible compromise with the truth within, then I stop. I do not believe in humility. I believe in Samadarshitva — same state of mind with regard to all. The duty of the ordinary man is to obey the commands of his “God”, society; but the children of light never do so. This is an eternal law. One accommodates himself to surroundings and social opinion and gets all good things from society, the giver of all good to such. The other stands alone and draws society up towards him. The accommodating man finds a path of roses; the non-accommodating, one of thorns. But the worshippers of “Vox populi” go to annihilation in a moment; the children of truth live for ever.
I will compare truth to a corrosive substance of infinite power. It burns its way in wherever it falls — in soft substance at once, hard granite slowly, but it must. What is writ is writ. I am so, so sorry, Sister, that I cannot make myself sweet and accommodating to every black falsehood. But I cannot. I have suffered for it all my life. But I cannot. I have essayed and essayed. But I cannot. At last I have given it up. The Lord is great. He will not allow me to become a hypocrite. Now let what is in come out. I have not found a way that will please all, and I cannot but be what I am, true to my own self. “Youth and beauty vanish, life and wealth vanish, name and fame vanish, even the mountains crumble into dust. Friendship and love vanish. Truth alone abides.” God of Truth, be Thou alone my guide! I am too old to change now into milk and honey. Allow me to remain as I am. “Without fear — without shopkeeping, caring neither for friend nor foe, do thou hold on to Truth, Sannyâsin, and from this moment give up this world and the next and all that are to come — their enjoyments and their vanities. Truth, be thou alone my guide.” I have no desire for wealth or name or fame or enjoyments, Sister — they are dust unto me. I wanted to help my brethren. I have not the tact to earn money, bless the Lord. What reason is there for me to conform to the vagaries of the world around me and not obey the voice of Truth within? The mind is still weak, Sister, it sometimes mechanically clutches at earthly help. But I am not afraid. Fear is the greatest sin my religion teaches.
The last fight with the Presbyterian priest and the long fight afterwards with Mrs. Bull showed me in a clear light what Manu says to the Sannyasin, “Live alone, walk alone.” All friendship, all love, is only limitation. There never was a friendship, especially of women, which was not exacting. O great sages! You were right. One cannot serve the God of Truth who leans upon somebody. Be still, my soul! Be alone! and the Lord is with you. Life is nothing! Death is a delusion! All this is not, God alone is! Fear not, my soul! Be alone. Sister, the way is long, the time is short, evening is approaching. I have to go home soon. I have no time to give my manners a finish. I cannot find time to deliver my message. You are good, you are so kind, I will do anything for you; and do not be angry, I see you all are mere children.
Dream no more! Oh, dream no more, my soul! In one word, I have a message to give, I have no time to be sweet to the world, and every attempt at sweetness makes me a hypocrite. I will die a thousand deaths rather than lead a jelly-fish existence and yield to every requirement of this foolish world, no matter whether it be my own country or a foreign country. You are mistaken, utterly mistaken, if you think I have a work, as Mrs. Bull thinks; I have no work under or beyond the sun. I have a message, and I will give it after my own fashion. I will neither Hinduise my message, nor Christianise it, nor make it any “ise” in the world. I will only my-ise it and that is all. Liberty, Mukti, is all my religion, and everything that tries to curb it, I will avoid by fight or flight. Pooh! I try to pacify the priests!! Sister, do not take this amiss. But you are babies and babies must submit to be taught. You have not yet drunk of that fountain which makes “reason unreason, mortal immortal, this world a zero, and of man a God”. Come out if you can of this network of foolishness they call this world. Then I will call you indeed brave and free. If you cannot, cheer those that dare dash this false God, society, to the ground and trample on its unmitigated hypocrisy; if you cannot cheer them, pray, be silent, but do not try to drag them down again into the mire with such false nonsense as compromise and becoming nice and sweet.
I hate this world, this dream, this horrible nightmare with its churches and chicaneries, its books and blackguardisms, its fair faces and false hearts, its howling righteousness on the surface and utter hollowness beneath, and, above all, its sanctified shopkeeping. What! measure my soul according to what the bond-slaves of the world say? — Pooh! Sister, you do not know the Sannyasin. “He stands on the heads of the Vedas!” say the Vedas, because he is free from churches and sects and religions and prophets and books and all of that ilk! Missionary or no missionary, let them howl and attack me with all they can, I take them as Bhartrihari says, “Go thou thy ways, Sannyasin! Some will say, ‘Who is this mad man?’ Others, ‘Who is this Chandâla?’ Others will know thee to be a sage. Be glad at the prattle of the worldlings.” But when they attack, know that, ”The elephant passing through the market-place is always beset by curs, but he cares not. He goes straight on his own way. So it is always, when a great soul appears there will be numbers to bark after him.” (Tulasidasa)
I am living with Landsberg at 54 W. 33rd Street. He is a brave and noble soul, Lord bless him. Sometimes I go to the Guernseys’ to sleep.
Lord bless you all ever and ever — and may He lead you quickly out of this big humbug, the world! May you never be enchanted by this old witch, the world! May Shankara help you! May Umâ open the door of truth for you and take away all your delusions!

Yours with love and blessings,

VIVEKANANDA.