(Translated from Bengali)
C/O GEORGE W. HALE, ESQ.,
541 DEARBORN AVENUE, CHICAGO,
(Beginning of?) 1894.
My Dear—, (Swami Ramakrishnananda.)
Very glad to receive your letter. I am very sorry to hear of Mazoomdar’s doings. One always behaves thus in trying to push oneself before all others. I am not much to blame. M— came here ten years ago, and got much reputation and honour; now I am in flying colours. Such is the will of the Guru, what shall I do? It is childishness on M—’s part to be annoyed at this. Never mind, उपेक्षितव्यं तद्वचनं भवत्सट्टशानां महात्मनाम्। अपि कीटदंशनभीरुका वयं रामकृष्ण तनयास्तदूहृदयरुधिरपोषिताः। “अलोकसामान्यमचिन्त्यहेतुकं निन्दन्ति मन्दाश्चरितं महात्मनाम् — Great men like you should pay no heed to what he says. Shall we, children of Shri Ramakrishna, nourished with his heart’s blood, be afraid of worm-bites? “The wicked criticise the conduct of the magnanimous, which is extraordinary and whose motives are difficult to fathom” (Kalidasa’s Kumârasambhavam.) — remember all this and forgive this fool. It is the will of the Lord that people of this land have their power of introspection roused, and does it lie in anybody to check His progress? I want no name — I want to be a voice without a form. I do not require anybody to defend me — कोऽहं तत्पादप्रसरं प्रतिरोद्धुं समर्थयितुं वा, के वान्ये? तथापि मम हृदयकृतज्ञता तान् प्रति — who am I to check or to help the course of His march? And who are others also? Still, my heartfelt gratitude to them. “यस्मिंस्थितौ न दुःखेन गुरुणापि विचाल्यते” — नैषः प्राप्तवान् तत्पदवीमिति मत्वा करुणादृष्ट्या द्रष्टव्योऽयमिति — “Established in which state a man is not moved even by great misfortune” (Gita) — that state he has not reached; think of this and look upon him with pity. Through the Lord’s will, the desire for name and fame has not yet crept into my heart, and I dare say never will. I am an instrument, and He is the operator. Through this instrument He is rousing the religious instinct in thousands of hearts in this far-off country. Thousands of men and women here love and revere me. . . . “मूकं करोति वाचालं पङ्गुं लङ्घते गिरिम् — He makes the dumb eloquent and makes the lame cross mountains.” I am amazed at His grace. Whichever town I visit, it is in an uproar. They have named me “the cyclonic Hindu”. Remember, it is His will — I am a voice without a form.
The Lord knows whether I shall go to England or any other blessed place. He will arrange everything. Here a cigar costs one rupee. Once you get into a cab, you have to pay three rupees, a coat costs a hundred rupees; the hotel charge is nine rupees a day. The Lord provides everything. . . . The Lord be praised, I know nothing. “सत्यमेव जयते नानृतम्, सत्येन पन्था विततो देवयानः — Truth alone triumphs, not falsehood. Through Truth alone lies the path of Devayâna.” You must be fearless. It is the coward who fears and defends himself. Let no one amongst us come forward to defend me. I get all news of Madras and Rajputana from time to time. . . . There are eyes that can see at a distance of fourteen thousand miles. It is quite true. Keep quiet now, everything will see the light in time, as far as He wills it. Not one word of His proves untrue. My brother, do men grieve over the fight of cats and dogs? So the jealousy, envy, and elbowing of common men should make no impression on your mind. For the last six months I have been saying, the curtain is going up, the sun is rising. Yes, the curtain is lifting by degrees, slow but sure; you will come to know it in time. He knows. One cannot speak out one’s mind. These are things not for writing. . . . Never let go your hold of the rudder, grasp it firm. We are steering all right, no mistaking that, but landing on the other shore is only a question of time. That’s all. Can a leader be made my brother? A leader is born. Do you understand? And it is a very difficult task to take on the role of a leader. — One must be दासस्य दासः — a servant of servants, and must accommodate a thousand minds. There must not be a shade of jealousy or selfishness, then you are a leader. First, by birth, and secondly, unselfish — that’s a leader. Everything is going all right, everything will come round. He casts the net all right, and winds it up likewise वयमनुसरामः वयमनुसरामः, प्रीतिः परमसाधनम् — ours is but to follow; love is the best instrument. Love conquers in the long run. It won’t do to become impatient — wait, wait — patience is bound to give success. . . .
I tell you brother, let everything go on as it is, only take care that no form becomes necessary — unity in variety — see that universality be not hampered in the least. Everything must be sacrificed, if necessary, for that one sentiment, universality. Whether I live or die, whether I go back to India or not, remember this specially, that universality — perfect acceptance, not tolerance only — we preach and perform. Take care how you trample on the least rights of others. Many a huge ship has foundered in that whirlpool. Remember, perfect devotion minus its bigotry — this is what we have got to show. Through His grace everything will go all right. . . . Everybody wants to be a leader, but it is the failure to grasp that he is born, that causes all this mischief. …
Our matrons are all hale and hearty, I hope? Where is Gour-Mâ? We want a thousand such Mothers with that noble stirring spirit. … We want all. It is not at all necessary that all should have the same faith in our Lord as we have, but we want to unite all the powers of goodness against all the powers of evil. … A besetting sin with Sannyasins is the taking pride in their monastic order. That may have its utility during the first stages, but when they are full-grown, they need it no more. One must make no distinction between householders and Sannyasins — then only one is a true Sannyasin. . . .
A movement which half a dozen penniless boys set on foot and which now bids fair to progress in such an accelerated motion — is it a humbug or the Lord’s will? If it is, then let all give up party-spirit and jealousy, and unite in action. A universal religion cannot be set up through party faction. . . .
If all understand one day for one minute that one cannot become great by the mere wish, that he only rises whom He raises, and he falls whom He brings down then all trouble is at an end. But there is that egotism — hollow in itself, and without the power to move a finger: how ludicrous of it to say, “I won’t let anyone rise!” That jealousy, that absence of conjoint action is the very nature of enslaved nations. But we must try to shake it off. The terrible jealousy is characteristic of us. . . . You will be convinced of this if you visit some other countries. Our fellows in this respect are the enfranchised negroes of this country — if but one amongst them rises to greatness, all the others would at once set themselves against him and try to level him down by making a common cause with the whites. . . .
At any cost, any price, any sacrifice, we must never allow that to creep in among ourselves. Whether we be ten or two, do not care, but those few must be perfect characters. . . . “It is not good to ask of one’s father if the Lord keeps His promise (to look after His devotees).” And the Lord will do so, get your minds easy on that score. . . . We must spread his name in Rajputana, Punjab, U.P., Madras, and such other provinces — yes, in Raiputana, where still there are people who can say, “Such has ever been the custom with Raghu’s line that they keep their word even at the cost of life.”
A bird, in the course of its flight, reaches a spot whence it looks on the ground below with supreme calmness, Have you reached that spot? He who has not reached there has no right to teach others. Relax your limbs and float with the current, and you are sure to reach your destination.
Cold is making itself scarce by degrees, and I have been almost through the winter. Here in winter the whole body becomes charged with electricity. In shaking hands one feels a shock, accompanied by a sound. You can light the gas with your finger. And about the cold I have written to you already. I am coursing through the length and breadth of the country, but Chicago is my “Math” (monastery), where I always return after my wanderings. I am now making for the east. He knows where the bark will reach the shore. . . .
Has Dashu the same sort of love for you. Does he see you frequently? How is Bhavanath, and what is he doing. Do you visit him, and look upon him with an eye of regard? Yes, brother, the distinction between Sannyasin and layman is a fiction. “मूकं करोति वाचालं” etc. — “He makes the dumb fluent,” etc. My friend it is difficult to judge what is in a particular individual. Shri Ramakrishna has spoken highly of him; and he deserves our respect. Fie upon you if you have no faith even after so much experience. Does he love you? Please convey to him my hearty love and esteem. My love to Kalikrishna Babu, he is a very noble soul. How is Ramlal (Nephew of Shri Ramakrishna.)? He has got a little faith and devotion? My love and greetings to him. Sanyal is moving all right with the mill, I suppose? Ask him to have patience, and the mill will go on all right.
My heart’s love to all.
Ever yours in love,
- ^From internal evidence it seems that letter No. LIV vas written in the beginning of 1894, for it refers to “Mazoomdar’s doings”, and cold “making itself scarce by degrees”.
The next letter must have been written in March or April 1894, as we infer from the Bengali biography of Swami Akhandananda.
Letter number LVI belongs to the summer of 1894, for it was written after Shri Ramakrishna’s festival.
Letter number LXXV belongs most probably to the beginning of 1895, for it gives directions about Shri Ramakrishna’s birthday celebration that year; it also speaks of the retreat of winter and refers to certain books to be sent by Sanyal (See letters LIX and LXXIII).
The order of these letters, however, is not altered in the absence of more cogent proof.
Volume 6 Page 200