From Epistles-Second Series of Volume 6 of The Complete Works of Swami Vivekananda
(Translated from Bengali)
. . . 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 Brahmâ 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 Tântrika, 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. ” [069_shashi_01.jpg] — This Atman is not to be attained by one who is weak.”
— 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 wild never become strong, but he who knows himself to be a lion,
— 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 Shâstras 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? …