Wednesday 02/10/2010 0:52:37am Name: Vivekananda Letetrs Web Admin Email Comments [Letter to Sharat Chandra Chakravarty, a disciple of Swamiji] [Translated from Sanskrit] ALMORA, 3rd July, 1897. Constant salutation be to Shri Ramakrishna, the Free, the Ishvara, the Shiva-form, by whose power we and the whole world are blessed. Mayest thou live long, O Sharat Chandra! Those writers of Shastra who do not tend towards work say that all-powerful destiny prevails; but others who are workers consider the will of man as superior. Knowing that the quarrel between those who believe in the human will as the remover of misery and others who rely on destiny is due to indiscrimination—try to ascend the highest peak of knowledge. It has been said that adversity is the touchstone of true knowledge, and this may be said a hundred times with regard to the truth: "Thou art That." This truly diagnoses the Vairâgya(dispassion) disease. Blessed is the life of one who has developed this symptom. In spite of your dislike I repeat the old saying: "Wait for a short Time." You are tired with rowing; rest on your oars. The momentum will take the boat to the other side. This has been said in the Gita(IV. 38), "In good time, having reached perfection in Yoga, one realises That in one's own heart;" and in the Upanishad, "Neither by rituals, nor by progeny, nor by riches, but by renunciation alone a few(rare) people attained immortality"(Kaivalya, 2). Here, by the word renunciation Vairâgya is referred to. It may be of two kinds, with or without purpose. If the latter, none but worm-eaten brains will try for it. But if the other is referred to, then renunciation would mean the withdrawal of the mind from other things and concentrating it on God or Âtman. The Lord of all cannot be any particular individual. He must be the sum total. One possessing Vairâgya does not understand by Âtman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total. This being so, as Jiva and Ishvara are in essence the same, serving the Jivas and loving God must mean one and the same thing. Here is a peculiarity: when you serve a Jiva with the idea that he is a Jiva, it is Daya(compassion) and not Prema(love); but when you serve him with the idea that he is the Self, that is Prema. That the Âtman is the one objective of love is known from Shruti, Smriti, and direct perception. Bhagavan Chaitanya was right, therefore, when he said. "Love to God and compassion to the Jivas". This conclusion of the Bhagavan, intimating differentiation between Jiva and Ishvara, was right, as He was a dualist. But for us, Advaitists, this notion of Jiva as distinct from God is the cause of bondage. Our principle, therefore, should be love, and not compassion. The application of the word compassion even to Jiva seems to me to be rash and vain. For us, it is not to pity but to serve. Ours is not the feeling of compassion but of love, and the feeling of Self in all. For thy good, O Sharman, may thine be Vairâgya, the feeling of which is love, which unifies all inequalities, cures the disease of Samsâra, removes the threefold misery inevitable in this phenomenal world, reveals the true nature of all things, destroys the darkness of Mâyâ, and which brings out the Selfhood of everything from Brahmâ to the blade of grass! This is the constant prayer of VIVEKANANDA. Ever bound to thee in love. 1. Hare Krishna - Hare Rama 2. Sivoham Soham - Hari Om 3. Om Tat Sat - Om Shanthi Om

Tuesday 02/09/2010 2:51:45am Name: Vivekananda Letters Web Admin Email Comments ALMORA, 29th May, 1897. MY DEAR DOCTOR SHASHI(BHUSHAN GHOSH), Your letter and the two bottles containing the medicines were duly received. I have begun from last evening a trial of your medicines. Hope the combination will have a better effect than the one alone. I began to take a lot of exercise on horseback, both morning and evening. Since that I am very much better indeed. I was so much better the first week of my gymnastics that I have scarcely felt so well since I was a boy and used to have kusti(wrestling) exercises. I really began to feel that it was a pleasure to have a body. Every movement made me conscious of strength—every movement of the muscles was pleasurable. That exhilarating feeling has subsided somewhat, yet I feel very strong. In a trial of strength I could make both G. G. and Niranjan go down before me in a minute. In Darjeeling I always felt that I was not the same man. Here I feel that I have no disease whatsoever, but there is one marked change. I never in my life could sleep as soon as I got into bed. I must toss for at least two hours. Only from Madras to Darjeeling(during the first month) I would sleep as soon as my head touched the pillow. That ready disposition to sleep is gone now entirely, and my old tossing habit and feeling hot after the evening meal have come back. I do not feel any heat after the day meal. There being an orchard here, I began to take more fruit than usual as soon as I came. But the only fruit to be got here now is the apricot. I am trying to get more varieties from Naini Tal. There has not been any thirst even though the days are fearfully hot. ...On the whole my own feeling is one of revival of great strength and cheerfulness, and a feeling of exuberant health, only I am afraid I am getting fat on a too much milk diet. Don't you listen to what Yogen writes. He is a hypochondriac himself and wants to make everybody so. I ate one-sixteenth of a barphi(sweetmeat) in Lucknow, and that according to Yogen was what put me out of sorts in Almora! Yogen is expected here in a few days. I am going to take him in hand. By the by, I am very susceptible to malarious influences. The first week's indisposition at Almora might have been caused to a certain extent by my passage through the Terai. Anyhow I feel very, very strong now. You ought to see me, Doctor, when I sit meditating in front of the beautiful snow-peaks and repeat from the Upanishads: [Sanskrit]—He has neither disease, nor decay, nor death; for, verily, he has obtained a body full of the fire of Yoga." I am very glad to learn of the success of the meetings of the Ramakrishna Mission at Calcutta. All blessings attend those that help in the great work. ... With all love, Yours in the Lord, VIVEKANANDA. ========================================== ALMORA, 1st June, 1897. DEAR MR. —, The objections you show about the Vedas would be valid if the word Vedas meant Samhitâs. The word Vedas includes the three parts, the Samhitâs, the Brâhmanas, and the Upanishads, according to the universally received opinion in India. Of these, the first two portions, as being the ceremonial parts, have been nearly put out of sight; the Upanishads have alone been taken up by all our philosophers and founders of sects. The idea that the Samhitâs are the only Vedas is very recent and has been started by the late Swami Dayânanda. This opinion has not got any hold on the orthodox population. The reason of this opinion was that Swâmi Dayânanda thought he could find a consistent theory of the whole, based on a new interpretation of the Samhitâs, but the difficulties remained the same, only they fell back on the Brâhmanas. And in spite of the theories of interpretation and interpolation a good deal still remains. Now if it is possible to build a consistent religion on the Samhitâs, it is a thousand times more sure that a very consistent and harmonious faith can be based upon the Upanishads, and moreover, here one has not to go against the already received national opinion. Here all the Âchâryas(Teachers) of the past would side with you, and you have a vast scope for new progress. The Gita no doubt has already become the Bible of Hinduism, and it fully deserves to be so; but the personality of Krishna has become so covered with haze that it is impossible today to draw any life-giving inspiration from that life. Moreover, the present age requires new mode of thought and new life. Hoping this will help you in thinking along these lines. I am yours with blessings, VIVEKANANDA. 1. Hare Krishna - Hare Rama 2. Sivoham Soham - Hari Om 3. Om Tat Sat - Om Shanthi Om

Monday 02/08/2010 0:08:04am Name: Vivekananda Letters Web Admin Email Comments [Letter to An American Lady] LONDON, 13th December, 1896. DEAR MADAM, We have only to grasp the idea of gradation of morality and everything becomes clear. Renunciation—non-resistance—non-destructiveness— are the ideals to be attained through less and less worldliness, less and less resistance, less and less destructiveness. Keep the ideal in view and work towards it. None can live in the world without resistance, without destruction, without desire. The world has not come to that state yet when the ideal can be realised in society. The progress of the world through all its evils is making it fit for the ideals, slowly but surely. The majority will have to go on with this slow growth—the exceptional ones will have to get out to realise the idea in the present state of things. Doing the duty of the time is the best way, and if it is done only as a duty, it does not make us attached, Music is the highest art and, to those who understand, is the highest worship. We must try our best to destroy ignorance and evil. Only we have to learn that evil is destroyed by the growth of good. Yours faithfully, VIVEKANANDA. ================================= 1897 [Letter to Shrimati Sarala Ghoshal—Editor, Bhârati] ROSE BANK, THE MAHARAJA OF BURDWAN'S HOUSE, DARJEELING, 6th April, 1897. HONOURED MADAM, I feel much obliged for the Bhârati sent by you, and consider myself fortunate that the cause, to which my humble life has been dedicated, has been able to win the approbation of highly talented ladies like you. In this battle of life, men are rare who encourage the initiator of new thought, not to speak of women who would offer him encouragement, particularly in our unfortunate land. It is therefore that the approbation of an educated Bengali lady is more valuable than the loud applause of all the men of India. May the Lord grant that many women like you be born in this country, and devote their lives to the betterment of their motherland! I have something to say in regard to the article you have written about me in the Bhârati. It is this. It has been for the good of India that religious preaching in the West has been and will be done. It has ever been my conviction that we shall not be able to rise unless the Western people come to our help. In this country no appreciation of merit can yet be found, no financial strength, and what is most lamentable of all, there is not a bit of practicality. There are many things to be done, but means are wanting in this country. We have brains, but no hands. We have the doctrine of Vedanta, but we have not the power to reduce it into practice. In our books there is the doctrine of universal equality, but in work we make great distinctions. It was in India that unselfish and disinterested work of the most exalted type was preached; but in practice we are awfully cruel, awfully heartless—unable to think of anything besides our own mass-of-flesh bodies. Yet it is only through the present state of things that it is possible to proceed to work. There is no other way. Every one has the power to judge of good and evil, but he is the hero who undaunted by the waves of Samsâra— which is full of errors, delusions, and miseries—with one hand wipes the tears, and with the other, unshaken, shows the path of deliverance. On the one hand there is the conservative society, like a mass of inert matter; on the other, the restless, impatient, fire-darting reformer; the way to good lies between the two heard in Japan that it was the belief of the girls of that country that their dolls would be animated if they were loved with all their heart. The Japanese girl never breaks her doll. O you of great fortune! I too believe that India will awake again if anyone could love with all his heart the people of the country—bereft of the grace of affluence, of blasted fortune, their discretion totally lost, downtrodden, ever-starved, quarrelsome, and envious. Then only will India awake, when hundreds of large-hearted men and women, giving up all desires of enjoying the luxuries of life, will long and exert themselves to their utmost for the well-being of the millions of their countrymen who are gradually sinking lower and lower in the vortex of destitution and ignorance. I have experienced even in my insignificant life that good motives, sincerity, and infinite love can conquer the world. One single soul possessed of these virtues can destroy the dark designs of millions of hypocrites and brutes. My going to the West again is yet uncertain; if I go, know that top will be for India. Where is the strength of men in this country? Where is the strength of money? Many men and women of the West are ready to do good to India by serving even the lowest Chandâlas, in the Indian way, and through the Indian religion. How many such are there in this country? And financial strength! To meet the expenses or my reception, the people of Calcutta made me deliver a lecture and sold tickets! ...I do not blame nor censure anybody for this, I only want to show that our well-being is impossible without men and money coming from the West. Ever grateful and ever praying to the Lord for your welfare, VIVEKANANDA. 1. Hare Krishna - Hare Rama 2. Sivoham Soham - Hari Om 3. Om Tat Sat - Om Shanthi Om

Sunday 02/07/2010 0:27:01am Name: Vivekananda Letters Web Admin Email Comments 14 GREY COAT GARDENS, WESTMINSTER, S. W., 11th November, 1896. DEAR ALASINGA, I shall most probably start on the 16th of December, or may be a day or two later. I go from here to Italy, and after seeing a few places there, join the steamer at Naples. Miss Müller, Mr. and Mrs. Sevier, and a young man called Goodwin are accompanying me. The Seviers are going to settle at Almora. So is Miss Müller. Sevier was an officer in the Indian army for 5 years. So he knows India a good deal. Miss Müller was a Theosophist who adopted Akshay. Goodwin is an Englishman, through whose shorthand notes it has been possible for the pamphlets to be published. I arrive at Madras first from Colombo. The other people go their way to Almora. I go from thence direct to Calcutta. I will write you the exact information when I start. Yours affly., VIVEKANANDA. PS. The first edition of Râja-Yoga is sold out, and a second is in the press. India and America are the biggest buyers. V. ======================================== 39 VICTORIA STREET, LONDON, S. W., 20th November, 1896. DEAR ALASINGA, I am leaving England on the 16th of December for Italy, and shall catch the North German Lloyd S. S. Prinz Regent Luitpold at Naples. The steamer is due at Colombo on the 14th of January next. I intend to see a little of Ceylon, and shall then go to Madras. I am being accompanied by three English friends—Capt. and Mrs. Sevier and Mr. Goodwin. Mr. Sevier and his wife are going to start a place near Almora in the Himalayas which I intend to make my Himalayan Centre, as well as a place for Western disciples to live as Brahmacharins and Sannyâsins. Goodwin is an unmarried Young man who is going to travel and live with me; he is like a Sannyâsin. I am very desirous to reach Calcutta before the birth day festival of Shri Ramakrishna. ...My present plan of work is to start two centres, one in Calcutta and the other in Madras, in which to train up young preachers. I have funds enough to start the one in Calcutta, which being the scene of Shri Ramakrishna's life-work, demands my first attention. As for the Madras one, I expect to get funds in India. We will begin work with these three centres; and later on, we will get to Bombay and Allahabad. And from these points, if the Lord is pleased, we will invade not only India, but send over bands of preachers to every country in the world. That should be our first duty. Work on with a heart. 39 Victoria will be the London headquarters for some time to come, as the work will be carried on there. Sturdy had a big box of Brahmavâdin I did not know before. He is now canvassing subscribers for it. Now we have got one Indian magazine in English fixed. We can start some in the vernaculars also. Miss M. Noble of Wimbledon is a great worker. She will also canvass for both the Madras papers. She will write you. These things will grow slowly but surely. Papers of this kind are supported by a small circle of followers. Now they cannot be expected to do too many things at a time—they have to buy the books, find the money for the work in England, subscribers for the paper here, and then subscribe to Indian papers. It is too much. It is more like trading than teaching. Therefore you must wait, and yet I am sure there will be a few subscribers here. Again, there must be work for the people here to do when I am gone, else the whole thing will go to pieces. Therefore there must be a paper here, so also in America by and by. The Indian papers are to be supported by the Indians. To make a paper equally acceptable to all nationalities means a staff of writers from all nations; and that means at least a hundred thousand rupees a year. You must not forget that my interests are international and not Indian alone. I am in good health; so is Abhedananda. With all love and blessings, VIVEKANANDA. 1. Hare Krishna - Hare Rama 2. Sivoham Soham - Hari Om 3. Om Tat Sat - Om Shanthi Om

Saturday 02/06/2010 0:24:03am Name: Vivekananda Letters Web Admin Email Comments C/o E. T. STURDY, ESQ.. 39 VICTORIA STREET, LONDON, 28th October, 1896. DEAR ALASINGA, ...I am not yet sure what month I shall reach India. I will write later about it. The new Swami^ delivered his maiden speech yesterday at a friendly society's meeting. It was good and I liked it; he has the making of a good speaker in him, I am sure. ...You have not yet brought, out the— ... Again, books must be cheap for India to have a large sale; the types must be bigger to satisfy the public. ...You can very well get out a cheap edition of— if you like. I have not reserved any copyright on it purposely. You have missed a good opportunity by not getting out the—book earlier, but we Hindus are so slow that when we have done a work, the opportunity has already passed away, and thus we are the losers. Your—book came out after a year's talk! Did you think the Western people would wait for it till Doomsday? You have lost three- fourths of the sale by this delay. ...That Haramohan is a fool, slower than you, and his printing is diabolical. There is no use in publishing books that way; it is cheating the public, and should not be done. I shall most probably return to India accompanied by Mr. and Mrs. Sevier, Miss Müller, and Mr. Goodwin. Mr. and Mrs. Sevier are probably going to settle in Almora at least for some time, and Goodwin is going to become a Sannyâsin. He of course will travel with me. It is he to whom we owe all our books. He took shorthand notes of my lectures, which enabled the books to be published. ...All these lectures were delivered on the spur of the moment, without the least preparation, and as such, they should be carefully revised and edited. ...Goodwin will have to live with me. ...He is a strict vegetarian. Yours with love, VIVEKANANDA. PS. I have sent a little note to the Indian Mirror today about Dr. Barrows and how he should be welcomed. You also write some good words of welcome for him in the Brahmavâdin. All here send love V. ^Swami Abhedananda. ================================== On the eve of the lecture-tour of Dr. Barrows in India at the end of 1896, Swami Vivekananda in a letter to the Indian Mirror, Calcutta, introduced the distinguished visitor to his countrymen and advised them to give him a fitting reception. He wrote among other things as follows: LONDON, 28th October, 1896. Dr. Barrows was the ablest lieutenant Mr. C. Boney could have selected to carry out successfully his great plan of the Congresses at the World's Fair, and it is now a matter of history how one of these Congresses scored a unique distinction under the leadership of Dr. Barrows. It was the great courage, untiring industry, unruffled patience, and never-failing courtesy of Dr. Barrows that made the Parliament a grand success. India, its people, and their thoughts have been brought more prominently before the world than ever before by that wonderful gathering at Chicago, and that national benefit we certainly owe to Dr. Barrows more than to any other man at that meeting. Moreover, he comes to us in the sacred name of religion, in the name of one of the great teachers of mankind, and I am sure, his exposition of the system of the Prophet of Nazareth would be extremely liberal and elevating. The Christ-power this man intends to bring to India is not that of the intolerant, dominant superior, with heart full of contempt for everything else but its own self, but that of a brother who craves for a brother's place as a co-worker of the various powers already working in India. Above all, we must remember that gratitude and hospitality are the peculiar characteristics of Indian humanity; and as such, I would beg my countrymen to behave in such a manner that this stranger from the other side of the globe may find that in the midst of all our misery, our poverty, and degradation, the heart beats as warm as of yore, when the "wealth of Ind" was the proverb of nations and India was the land of the "Aryas" 1. Hare Krishna - Hare Rama 2. Sivoham Soham - Hari Om 3. Om Tat Sat - Om Shanthi Om

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