The Complete Works of Swami Vivekananda/Volume 5/Epistles - First Series/XXII Alasinga
XXII
U. S. A.,
30th November, 1894.
Dear Alasinga,
I am glad to leant that the phonograph and the letter have reached you
safely. You need not send any more newspaper cuttings. I have been deluged
with them. Enough of that. Now go to work for the organisation. I have
started one already in New York and the Vice-President will soon write to
you. Keep correspondence with them. Soon I hope to get up a few in other
places. We must organise our forces not to make a sect — not on religious
matters, but on the secular business part of it. A stirring propaganda must
be launched out. Put your heads together and organise.
What nonsense about the miracle of Ramakrishna! . . .Miracles I do not know
nor understand. Had Ramakrishna nothing to do in the world but turning wine
into the Gupta's medicine? Lord save me from such Calcutta people! What
materials to work with! If they can write a real life of Shri Ramakrishna
with the idea of showing what he came to do and teach, let them do it,
otherwise let them not distort his life and sayings. These people want to
know God who see in Shri Ramakrishna nothing but jugglery! . . . Now let
Kidi translate his love, his knowledge, his teachings, his eclecticism, etc.
This is the theme. The life of Shri Ramakrishna was an extraordinary
searchlight under whose illumination one is able to really understand the
whole scope of Hindu religion. He was the object-lesson of all the
theoretical knowledge given in the Shâstras (scriptures). He showed by his
life what the Rishis and Avatâras really wanted to teach. The books were
theories, he was the realisation. This man had in fifty-one years lived the
five thousand years of national spiritual life and so raised himself to be
an object-lesson for future generations. The Vedas can only be explained and
the Shastras reconciled by his theory calf Avasthâ or stages — that we must
not only tolerate others, but positively embrace them, and that truth is the
basis of all religions. Now on these lines a most impressive and beautiful
life can be written. Well, everything in good time. Avoid all irregular
indecent expressions about sex etc. . ., because other nations think it the
height of indecency to mention such things, and his life in English is going
to be read by the whole world. I read a Bengali life sent over. It is full
of such words. . . .So take care. Carefully avoid such words and
expressions. The Calcutta friends have not a cent worth of ability; but they
have their assertions of individuality. They are too high to listen to
advice. I do not know what to do with these wonderful gentlemen. I have not
got much hope in that quarter. His will be done. I am simply ashamed of the
Bengali book. The writer perhaps thought he was a frank recorder of truth
and keeping the very language of Paramahamsa. But he does not remember that
Ramakrishna would never use that language before ladies. And this man
expects his work to be read by men and women alike! Lord, save me from
fools! They, again, have their own freaks; they all knew him! Bosh and rot.
. . . Beggars taking upon themselves the air of kings! Fools thinking they
are all wise! Puny slaves thinking that they are masters! That is their
condition. I do not know what to do. Lord save me. I have all hope in
Madras. Push on with your work; do not be governed by the Calcutta people.
Keep them in good humour in the hope that some one of them may turn good.
But push on with your work independently. "Many come to sit at dinner when
it is cooked." Take care and work on.
Yours ever with blessings,
Vivekananda.