CWCD – 6/310
1895
Dear Shashi,
. . . I am quite in agreement with what Sarada
is doing, but it is not necessary to preach
that Ramakrishna Paramahamsa was an
Incarnation, and things of that sort. He came to do good to the world; not to
trumpet his own name -- you must always remember this. Disciples pay their
whole attention to the preservation of their master's name and throw overboard
his teachings; and sectarianism etc., are the result. Alasinga writes of Charu;
but I do not recollect him. Write all about him and convey him my thanks. Write
in detail about all; I have no time to spare for idle gossip. . . . Try to give
up ceremonials. They are not meant for Sannyasins; and one must work only so
long as one does not attain to illumination. . . . I have nothing to do with
sectarianism, or party - forming and playing the frog - in - the - well,
whatever else I may do. . . . It is impossible to preach the catholic ideas of
Ramakrishna Paramahamsa and form sects at the same time. . . . Only one kind of
work I understand, and that is doing good to others; all else is doing evil. I
therefore prostrate myself before the Lord Buddha. . . . I am a Vedantist;
Sachchidananda -- Existence - Knowledge - Bliss Absolute -- is my God. I
scarcely find any other God than the majestic form of my own Self. By the word
"Incarnation" are meant those who have attained that Brahmanhood, in
other words, the Jivanmuktas -- those who have realised this freedom in this
very life. I do not find any speciality in Incarnations: all beings from Brahma
down to a clump of grass will attain to liberation - in - life in course of
time, and our duty lies in helping all to reach that state. This help is called
religion; the rest is irreligion. This help is work; the rest is evil - doing
-- I see nothing else. Other kinds of work, for example, the Vaidika or the
Tantrika, may produce results; but resorting to them is simply waste of life,
for that purity which is the goal of work is realisable only through doing good
to others. Through works such as sacrifices etc., one may get enjoyments, but
it is impossible to have the purity of soul. . . . Everything exists already in
the Self of all beings. He who asserts he is free, shall be free. He who says
he is bound, bound he shall remain. To me, the thought of oneself as low and
humble is a sin and ignorance. "[(Sanskrit)]-- this Atman is not to be
attained by one who is weak." "[(Sanskrit)]-- if you say Brahman is ,
existence will be the result; if you say Brahman is not , non - existent It
shall verily become." He who always thinks of himself as weak will never
become strong, but he who knows himself to be a lion, "[(Sanskrit)]--
rushes out from the world's meshes, as a lion from its cage." Another
point, it was no new truth that Ramakrishna Paramahamsa came to preach, though
his advent brought the old truths to light. In other words, he was the
embodiment of all the past religious thoughts of India. His life alone made me
understand what the Shastras really meant, and the whole plan and scope of the
old Shastras.
Missionaries and others could not do much
against me in this country. Through the Lord's grace the people here like me
greatly and are not to be tricked by the opinions of any particular class. They
appreciate my ideas in a manner my own countrymen cannot do, and are not selfish.
I mean, when it comes to practical work they will give up jealousy and all
those ideas of self - sufficiency. Then all of them agree and act under the
direction of a capable man. That is what makes them so great. But then they are
a nation of Mammon - worshippers. Money comes before everything. People of our
country are very liberal in pecuniary matters, but not so much these people.
Every home has a miser. It is almost a religion here. But they fall into the
clutches of the priests when they do something bad, and then buy their passage
to heaven with money. These things are the same in every country --
priestcraft. I can say nothing as to whether I shall go back to India and when.
There also I shall have to lead a wandering life as I do here; but here
thousands of people listen to and understand my lectures, and these thousands
are benefited. But can you say the same thing about India? . . . I am perfectly
at one with what Sarada is doing. A thousand thanks to him. . . . In Madras and
Bombay I have lots of men who are after my heart. They are learned and
understand everything. Moreover they are kind - hearted and can therefore
appreciate the philanthropic spirit. . . . I have printed neither books nor
anything of the kind. I simply go on lecturing tours. . . . When I take a
retrospective view of my past life, I feel no remorse. From country to country
I have travelled teaching something, however little, to people, and in exchange
for that have partaken of their slices of bread. If I had found I had done no
work, but simply supported myself by imposing upon people, I would have
committed suicide today. Why do those who think themselves unfit to teach their
fellow - beings, wear the teacher's garb and earn their bread by cheating them?
Is not that a deadly sin? . . .
Yours etc.,
Vivekananda
Jai swamiji maharaj ji ki jai
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