The_Complete_Works_of_Swami_Vivekananda_Total_9+1_Volumes_by_Swami.pdf

Table of Contents Detailed Table of Contents Note for the Kindle version of The Complete Works of Swami Vivekananda Publisher's Note Preface to the First Edition Introduction Volume 1 Volume 2 Volume 3 Volume 4 Volume 5 Volume 6 Volume 7 Volume 8 Volume 9 Footnotes NOTE FOR THE KINDLE VERSION PUBLISHER'S NOTE PREFACE TO THE ELEVENTH EDITION PREFACE TO THE NINTH EDITION PREFACE TO THE FIRST EDITION INTRODUCTION VOLUME 1 1.1 ADDRESSES AT THE PARLIAMENT OF RELIGIONS 1.1.1 RESPONSE TO WELCOME 1.1.2 WHY WE DISAGREE 1.1.3 PAPER ON HINDUISM 1.1.4 RELIGION NOT THE CRYING NEED OF INDIA 1.1.5 BUDDHISM, THE FULFILMENT OF HINDUISM 1.1.6 ADDRESS AT THE FINAL SESSION 1.2 KARMA-YOGA 1.2.1 CHAPTER 1: KARMA IN ITS EFFECT ON CHARACTER 1.2.2 CHAPTER 2: EACH IS GREAT IN HIS OWN PLACE 1.2.3 CHAPTER 3: THE SECRET OF WORK 1.2.4 CHAPTER 4: WHAT IS DUTY? 1.2.5 CHAPTER 5: WE HELP OURSELVES, NOT THE WORLD 1.2.6 CHAPTER 6: NON-ATTACHMENT IS COMPLETE SELF- ABNEGATION 1.2.7 CHAPTER 7: FREEDOM 1.2.8 CHAPTER 8: THE IDEAL OF KARMA-YOGA 1.3 RAJA-YOGA 1.3.0 PREFACE 1.3.1 CHAPTER 1: INTRODUCTORY 1.3.2 CHAPTER 2: THE FIRST STEPS 1.3.3 CHAPTER 3: PRANA 1.3.4 CHAPTER 4: THE PSYCHIC PRANA 1.3.5 CHAPTER 5: THE CONTROL OF PSYCHIC PRANA 1.3.6 CHAPTER 6: PRATYAHARA AND DHARANA 1.3.7 CHAPTER 7: DHYANA AND SAMADHI 1.3.8 CHAPTER 8: RAJA-YOGA IN BRIEF 1.3.9 PATANJALI'S YOGA APHORISMS 1.3.9.0 INTRODUCTION 1.3.9.1 CONCENTRATION: ITS SPIRITUAL USES 1.3.9.2 CONCENTRATION: ITS PRACTICE 1.3.9.3 POWERS 1.3.9.4 INDEPENDENCE 1.3.9.5 APPENDIX 1.4 LECTURES AND DISCOURSES 1.4.1 SOUL, GOD AND RELIGION 1.4.2 THE HINDU RELIGION 1.4.3 WHAT IS RELIGION? 1.4.4 VEDIC RELIGIOUS IDEALS 1.4.5 THE VEDANTA PHILOSOPHY 1.4.6 REASON AND RELIGION 1.4.7 VEDANTA AS A FACTOR IN CIVILISATION 1.4.8 THE SPIRIT AND INFLUENCE OF VEDANTA 1.4.9 STEPS OF HINDU PHILOSOPHIC THOUGHT 1.4.10 STEPS TO REALISATION 1.4.11 VEDANTA AND PRIVILEGE 1.4.12 PRIVILEGE 1.4.13 KRISHNA 1.4.14 THE GITA I 1.4.15 THE GITA II 1.4.16 THE GITA III 1.4.17 MOHAMMED 1.4.18 VILVAMANGALA 1.4.19 THE SOUL AND GOD 1.4.20 BREATHING 1.4.21 PRACTICAL RELIGION: BREATHING AND MEDITATION VOLUME 2 PREFACE TO THE TENTH EDITION 2.1 WORK AND ITS SECRET 2.2 THE POWERS OF THE MIND 2.3 HINTS ON PRACTICAL SPIRITUALITY 2.4 BHAKTI OR DEVOTION 2.5 JNANA-YOGA 2.5.1 CHAPTER 1: THE NECESSITY OF RELIGION 2.5.2 CHAPTER 2: THE REAL NATURE OF MAN 2.5.3 CHAPTER 3: MAYA AND ILLUSION 2.5.4 CHAPTER 4: MAYA AND THE EVOLUTION OF THE CONCEPTION OF GOD 2.5.5 CHAPTER 5: MAYA AND FREEDOM 2.5.6 CHAPTER 6: THE ABSOLUTE AND MANIFESTATION 2.5.7 CHAPTER 7: GOD IN EVERYTHING 2.5.8 CHAPTER 8: REALISATION 2.5.9 CHAPTER 9: UNITY IN DIVERSITY 2.5.10 CHAPTER 10: THE FREEDOM OF THE SOUL 2.5.11A CHAPTER 11A: THE COSMOS 2.5.11B CHAPTER 11B: THE COSMOS 2.5.12 CHAPTER 12: IMMORTALITY 2.5.13 CHAPTER 13: THE ATMAN 2.5.14 CHAPTER 14: THE ATMAN: ITS BONDAGE AND FREEDOM 2.5.15 CHAPTER 15: THE REAL AND THE APPARENT MAN 2.6 PRACTICAL VEDANTA AND OTHER LECTURES 2.6.1 PRACTICAL VEDANTA: PART 1 2.6.2 PRACTICAL VEDANTA: PART 2 2.6.3 PRACTICAL VEDANTA: PART 3 2.6.4 PRACTICAL VEDANTA: PART 4 2.6.5 THE WAY TO THE REALISATION OF A UNIVERSAL RELIGION 2.6.6 THE IDEAL OF A UNIVERSAL RELIGION 2.6.7 THE OPEN SECRET 2.6.8 THE WAY TO BLESSEDNESS 2.6.9 YAJNAVALKYA AND MAITREYI 2.6.10 SOUL, NATURE, AND GOD 2.6.11 COSMOLOGY 2.6.12 A STUDY OF THE SANKHYA PHILOSOPHY 2.6.13 SANKHYA AND VEDANTA 2.6.14 THE GOAL 2.7 REPORTS IN AMERICAN NEWSPAPERS 2.7.1 NOTE 2.7.2 DIVINITY OF MAN 2.7.3 SWAMI VIVEKANANDA ON INDIA 2.7.4 RELIGIOUS HARMONY 2.7.5 FROM FAR OFF INDIA 2.7.6 AN EVENING WITH OUR HINDU COUSINS 2.7.7 THE MANNERS AND CUSTOMS OF INDIA 2.7.8 THE RELIGIONS OF INDIA 2.7.9 SECTS AND DOCTRINES IN INDIA 2.7.10 LESS DOCTRINE AND MORE BREAD 2.7.11 THE RELIGION OF BUDDHA 2.7.12 ALL RELIGIONS ARE GOOD 2.7.13 THE HINDU VIEW OF LIFE 2.7.14 IDEALS OF WOMANHOOD 2.7.15 TRUE BUDDHISM 2.7.16 INDIA'S GIFT TO THE WORLD 2.7.17 CHILD WIDOWS OF INDIA 2.7.18 SOME CUSTOMS OF THE HINDUS VOLUME 3 PREFACE TO THE NINTH EDITION PREFACE TO THE EIGHTH EDITION 3.1 LECTURES AND DISCOURSES 3.1.1 UNITY, THE GOAL OF RELIGION 3.1.2 THE FREE SOUL 3.1.3 ONE EXISTENCE APPEARING AS MANY 3.2 BHAKTI-YOGA 3.2.1 CHAPTER 1: DEFINITION OF BHAKTI 3.2.2 CHAPTER 2: THE PHILOSOPHY OF ISHVARA 3.2.3 CHAPTER 3: SPIRITUAL REALISATION, THE AIM OF BHAKTI-YOGA 3.2.4 CHAPTER 4: THE NEED OF GURU 3.2.5 CHAPTER 5: QUALIFICATIONS OF THE ASPIRANT AND THE TEACHER 3.2.6 CHAPTER 6: INCARNATE TEACHERS AND INCARNATION 3.2.7 CHAPTER 7: THE MANTRA: OM: WORD AND WISDOM 3.2.8 CHAPTER 8: WORSHIP OF SUBSTITUTES AND IMAGES 3.2.9 CHAPTER 9: THE CHOSEN IDEAL 3.2.10 CHAPTER 10: THE METHOD AND THE MEANS 3.3 PARA-BHAKTI OR SUPREME DEVOTION 3.3.1 CHAPTER 1: THE PREPARATORY RENUNCIATION 3.3.2 CHAPTER 2: THE BHAKTA'S RENUNCIATION RESULTS FROM LOVE 3.3.3 CHAPTER 3: THE NATURALNESS OF BHAKTI-YOGA AND ITS CENTRAL SECRET 3.3.4 CHAPTER 4: THE FORMS OF LOVE — MANIFESTATION 3.3.5 CHAPTER 5: UNIVERSAL LOVE AND HOW IT LEADS TO SELF-SURRENDER 3.3.6 CHAPTER 6: THE HIGHER KNOWLEDGE AND THE HIGHER LOVE ARE ONE TO THE TRUE LOVER 3.3.7 CHAPTER 7: THE TRIANGLE OF LOVE 3.3.8 CHAPTER 8: THE GOD OF LOVE IS HIS OWN PROOF 3.3.9 CHAPTER 9: HUMAN REPRESENTATIONS OF THE DIVINE IDEAL OF LOVE 3.3.10 CHAPTER 10: CONCLUSION 3.4 LECTURES FROM COLOMBO TO ALMORA 3.4.1 FIRST PUBLIC LECTURE IN THE EAST 3.4.2 VEDANTISM 3.4.3 REPLY TO THE ADDRESS OF WELCOME AT PAMBAN 3.4.4 ADDRESS AT THE RAMESWARAM TEMPLE ON REAL WORSHIP 3.4.5 REPLY TO THE ADDRESS OF WELCOME AT RAMNAD 3.4.6 REPLY TO THE ADDRESS OF WELCOME AT PARAMAKUDI 3.4.7 REPLY TO THE ADDRESS OF WELCOME AT SHIVAGANGA AND MANAMADURA 3.4.8 REPLY TO THE ADDRESS OF WELCOME AT MADURA 3.4.9 THE MISSION OF THE VEDANTA 3.4.10 REPLY TO THE ADDRESS OF WELCOME AT MADRAS 3.4.11 MY PLAN OF CAMPAIGN 3.4.12 VEDANTA IN ITS APPLICATION TO INDIAN LIFE 3.4.13 THE SAGES OF INDIA 3.4.14 THE WORK BEFORE US 3.4.15 THE FUTURE OF INDIA 3.4.16 ON CHARITY 3.4.17 ADDRESS OF WELCOME PRESENTED AT CALCUTTA AND REPLY 3.4.18 THE VEDANTA IN ALL ITS PHASES 3.4.19 ADDRESS OF WELCOME AT ALMORA AND REPLY 3.4.20 VEDIC TEACHING IN THEORY AND PRACTICE 3.4.21 BHAKTI 3.4.22 THE COMMON BASES OF HINDUISM 3.4.23 BHAKTI 3.4.24 THE VEDANTA 3.4.25 VEDANTISM 3.4.26 THE INFLUENCE OF INDIAN SPIRITUAL THOUGHT IN ENGLAND 3.4.27 SANNYASA: ITS IDEAL AND PRACTICE 3.4.28 WHAT HAVE I LEARNT? 3.4.29 THE RELIGION WE ARE BORN IN 3.5 REPORTS IN AMERICAN NEWSPAPERS 3.5.1 INDIA: HER RELIGION AND CUSTOMS 3.5.2 HINDUS AT THE FAIR 3.5.3 AT THE PARLIAMENT OF RELIGIONS 3.5.4 PERSONAL TRAITS 3.5.5 REINCARNATION 3.5.6 HINDU CIVILISATION 3.5.7 AN INTERESTING LECTURE 3.5.8 THE HINDOO RELIGION 3.5.9 THE HINDOO MONK 3.5.10 PLEA FOR TOLERANCE 3.5.11 MANNERS AND CUSTOMS IN INDIA 3.5.12 HINDOO PHILOSOPHY 3.5.13 MIRACLES 3.5.14 THE DIVINITY OF MAN 3.5.15 THE LOVE OF GOD 3.5.16 THE WOMEN OF INDIA 3.6 BUDDHISTIC INDIA VOLUME 4 4.1 ADDRESSES ON BHAKTI-YOGA 4.1.1 THE PREPARATION 4.1.2 THE FIRST STEPS 4.1.3 THE TEACHER OF SPIRITUALITY 4.1.4 THE NEED OF SYMBOLS 4.1.5 THE CHIEF SYMBOLS 4.1.6 THE ISHTA 4.2 LECTURES AND DISCOURSES 4.2.1 THE RAMAYANA 4.2.2 THE MAHABHARATA 4.2.3 THOUGHTS ON THE GITA 4.2.4 THE STORY OF JADA BHARATA 4.2.5 THE STORY OF PRAHLADA 4.2.6 THE GREAT TEACHERS OF THE WORLD 4.2.7 ON LORD BUDDHA 4.2 8 CHRIST, THE MESSENGER 4.2.9 MY MASTER 4.2.10 INDIAN RELIGIOUS THOUGHT 4.2.11 THE BASIS FOR PSYCHIC OR SPIRITUAL RESEARCH 4.2.12 ON ART IN INDIA 4.2.13 IS INDIA A BENIGHTED COUNTRY? 4.2.14 THE CLAIMS OF RELIGION 4.2.15 CONCENTRATION 4.2.16 MEDITATION 4.2.17 THE PRACTICE OF RELIGION 4.3 WRITINGS: PROSE 4.3.1 IS THE SOUL IMMORTAL? 4.3.2 REINCARNATION 4.3.3 ON DR. PAUL DEUSSEN 4.3.4 ON PROFESSOR MAX MÜLLER 4.3.5 SKETCH OF THE LIFE OF PAVHARI BABA 4.3.6 ARYANS AND TAMILIANS 4.3.7 THE SOCIAL CONFERENCE ADDRESS 4.3.8 INDIA'S MESSAGE TO THE WORLD 4.3.9 STRAY REMARKS ON THEOSOPHY 4.3.10 REPLY TO THE ADDRESS OF THE MAHARAJA OF KHETRI 4.3.11 REPLY TO THE MADRAS ADDRESS 4.3.12 A MESSAGE OF SYMPATHY TO A FRIEND 4.3.13 WHAT WE BELIEVE IN 4.3.14 OUR DUTY TO THE MASSES 4.3.15 REPLY TO THE CALCUTTA ADDRESS 4.3.16 TO MY BRAVE BOYS 4.3.17 A PLAN OF WORK FOR INDIA 4.3.18 FUNDAMENTALS OF RELIGION 4.4 WRITINGS: POEMS 4.4.1 KALI THE MOTHER 4.4.2 ANGELS UNAWARES 4.4.3 TO THE AWAKENED INDIA 4.4.4 REQUIESCAT IN PACE 4.4.5 HOLD ON YET A WHILE, BRAVE HEART 4.4.6 NIRVANASHATKAM, OR SIX STANZAS ON NIRVANA 4.4.7 THE SONG OF THE SANNYÂSIN 4.4.8 PEACE 4.5 TRANSLATION: PROSE 4.5.1 THE PROBLEM OF MODERN INDIA AND ITS SOLUTION 4.5.2 RAMAKRISHNA: HIS LIFE AND SAYINGS 4.5.3 THE PARIS CONGRESS OF THE HISTORY OF RELIGIONS 4.5.4 KNOWLEDGE: ITS SOURCE AND ACQUIREMENT 4.5.5 MODERN INDIA 4.5.6 THE EDUCATION THAT INDIA NEEDS 4.5.7 OUR PRESENT SOCIAL PROBLEMS 4.6 TRANSLATION: POEMS 4.6.1 TO A FRIEND 4.6.2 THE HYMN OF CREATION 4.6.3 THE HYMN OF SAMADHI 4.6.4 A HYMN TO THE DIVINE MOTHER 4.6.5 A HYMN TO SHIVA 4.6.6 A HYMN TO THE DIVINITY OF SHRI RAMAKRISHNA 4.6.7 "AND LET SHYAMA DANCE THERE" 4.6.8 A SONG I SING TO THEE VOLUME 5 PREFACE TO THE TENTH EDITION PREFACE TO THE EIGHTH EDITION PREFACE TO THE SEVENTH EDITION 5.1 EPISTLES FIRST SERIES 5.1.0 NOTE 5.1.1 FAKIR 5.1.2 PANDITJI MAHARAJ 5.1.3 ALASINGA 5.1.4 ALASINGA 5.1.5 ALASINGA 5.1.6 HARIPADA 5.1.7 FRIENDS 5.1.8 ALASINGA 5.1.9 SHARAT 5.1.10 ALASINGA 5.1.11 ALASINGA 5.1.12 SISTER 5.1.13 ALASINGA 5.1.14 ALASINGA 5.1.15 KIDI 5.1.16 SISTER 5.1.17 ALASINGA 5.1.18 ALASINGA 5.1.19 VEHEMIA 5.1.20 SISTER 5.1.21 ALASINGA 5.1.22 ALASINGA 5.1.23 KIDI 5.1.24 ALASINGA 5.1.25 ALASINGA 5.1.26 DHARMAPALA 5.1.27 ALASINGA 5.1.28 MRS. BULL 5.1.29 G. G. 5.1.30 ALASINGA 5.1.31 MRS. OLE BULL 5.1.32 SISTER 5.1.33 ALASINGA 5.1.34 SISTER 5.1.35 ALASINGA 5.1.36 SISTER 5.1.37 ALASINGA 5.1.38 S-- 5.1.39 ALASINGA 5.1.40 ALASINGA 5.1.41 FRIEND 5.1.42 KIDI 5.1.43 ALASINGA 5.1.44 MRS. WILLIAM STURGES 5.1.45 MOTHER 5.1.46 FRIEND 5.1.47 MAHARAJA OF KHETRI 5.1.48 FRIEND 5.1.49 ALASINGA 5.1.50 MRS. BULL 5.1.51 STURDY 5.1.52 ALASINGA 5.1.53 ALASINGA 5.1.54 ALASINGA 5.1.55 ALASINGA 5.1.56 SISTER 5.1.57 BLESSED AND BELOVED 5.1.58 ALASINGA 5.1.59 ALASINGA 5.1.60 ALASINGA 5.1.61 NANJUNDA RAO 5.1.62 NANJUNDA RAO 5.1.63 ALASINGA 5.1.64 ALASINGA 5.1.65 BLESSED AND BELOVED 5.1.66 NANJUNDA RAO 5.1.67 ALASINGA 5.1.68 ALASINGA 5.1.69 ALASINGA 5.1.70 INDIAN MIRROR 5.1.71 ALASINGA 5.1.72 ALASINGA 5.1.73 MADAM 5.1.74 HONOURED MADAM 5.1.75 DOCTOR SHASHI 5.1.76 MR.__ 5.1.77 SARAT CHANDRA 5.1.78 SISTER 5.1.79 MOTHER 5.1.80 JOE 5.1.81 JAGMOHANLAL 5.1.82 M. 5.1.83 YOUR HIGHNESS 5.1.84 YOUR HIGHNESS 5.1.85 YOUR HIGHNESS 5.1.86 YOUR HIGHNESS 5.1.87 YOUR HIGHNESS 5.1.88 YOUR HIGHNESS 5.1.89 MOTHER 5.1.90 JOE 5.1.91 FRIEND 5.1.92 __ 5.1.93 SHASHI 5.1.94 MOTHER 5.1.95 STURDY 5.1.96 MOTHER 5.1.97 SHASHI 5.1.98 MOTHER 5.1.99 JOE 5.1.100 JOE 5.1.101 MOTHER 5.1.102 SWARUP 5.1.103 MARY 5.1.104 SHASHI 5.1.105 JOE 5.1.106 JOE 5.1.107 JOE 5.1.108 MARY 5.1.109 CHRISTINE 5.1.110 MARY 5.1.111 BLESSED AND BELOVED 5.1.112 BLESSED AND BELOVED 5.1.113 JOE 5.1.114 SWARUP 5.1.115 MOTHER 5.1.116 SISTER NIVEDITA 5.1.117 RAKHAL 5.1.118 RAKHAL 5.1.119 RAKHAL 5.1.120 RAKHAL 5.1.121 JOE 5.1.122 JOE 5.1.123 DHIRA MATA 5.2 INTERVIEWS 5.2.1 MIRACLES 5.2.2 AN INDIAN YOGI IN LONDON 5.2.3 INDIA'S MISSION 5.2.4 INDIA AND ENGLAND 5.2.5 INDIAN MISSIONARY'S MISSION TO ENGLAND 5.2.6 WITH THE SWAMI VIVEKANANDA AT MADURA 5.2.7 THE ABROAD AND THE PROBLEMS AT HOME 5.2.8 THE MISSIONARY WORK OF THE FIRST HINDU SANNYASIN 5.2.9 REAWAKENING OF HINDUISM ON A NATIONAL BASIS 5.2.10 ON INDIAN WOMEN — THEIR PAST, PRESENT AND FUTURE 5.2.11 ON THE BOUNDS OF HINDUISM 5.3 NOTES FROM LECTURES AND DISCOURSES 5.3.1 ON KARMA-YOGA 5.3.2 ON FANATICISM 5.3.3 WORK IS WORSHIP 5.3.4 WORK WITHOUT MOTIVE 5.3.5 SADHANAS OR PREPARATIONS FOR HIGHER LIFE 5.3.6 THE COSMOS AND THE SELF 5.3.7 WHO IS A REAL GURU? 5.3.8 ON ART 5.3.9 ON LANGUAGE 5.3.10 THE SANNYASIN 5.3.11 THE SANNYASIN AND THE HOUSEHOLDER 5.3.12 THE EVILS OF ADHIKARIVADA 5.3.13 ON BHAKTI-YOGA 5.3.14 ISHVARA AND BRAHMAN 5.3.15 ON JNANA-YOGA 5.3.16 THE CAUSE OF ILLUSION 5.3.17 EVOLUTION 5.3.18 BUDDHISM AND VEDANTA 5.3.19 ON THE VEDANTA PHILOSOPHY 5.3.20 LAW AND FREEDOM 5.3.21 THE GOAL AND METHODS OF REALISATION 5.3.22 WORLD-WIDE UNITY 5.3.23 THE AIM OF RAJA-YOGA 5.4 QUESTIONS AND ANSWERS 5.4.1 DISCUSSIONS AT THE GRADUATE PHILOSOPHICAL SOCIETY 5.4.2 AT THE 20TH CENTURY CLUB OF BOSTON, USA 5.4.3 AT THE BROOKLYN ETHICAL SOCIETY, BROOKLYN, U.S.A. 5.4.4 SELECTIONS FROM THE MATH DIARY 5.4.5 YOGA, VAIRAGYA, TAPASYA, LOVE 5.4.6 IN ANSWER TO NIVEDITA 5.4.7 GURU, AVATARA, YOGA, JAPA, SEVA 5.5 CONVERSATIONS AND DIALOGUES 5.5.1 SHRI SURENDRA NATH DAS GUPTA 5.5.2 SHRI SURENDRA NATH SEN 5.5.3 SHRI PRIYA NATH SINHA 5.5.4 SARAT CHANDRA CHAKRAVARTY 5.6 SAYINGS AND UTTERANCES 5.7 WRITINGS: PROSE AND POEMS 5.7.1 REASON, FAITH AND LOVE 5.7.2 SIX SANSKRIT MOTTOES 5.7.3 THE MESSAGE OF DIVINE WISDOM 5.7.4 THE BELUR MATH: AN APPEAL 5.7.5 THE ADVAITA ASHRAMA, HIMALAYAS 5.7.6 THE RAMAKRISHNA HOME OF SERVICE VARANASI: AN APPEAL 5.7.7 WHO KNOWS HOW MOTHER PLAYS! 5.7.8 TO THE FOURTH OF JULY 5.7.9 THE EAST AND THE WEST VOLUME 6 PREFACE TO THE SEVENTH EDITION PREFACE TO THE SIXTH EDITION 6.1 LECTURES AND DISCOURSES 6.1.1 THE METHODS AND PURPOSE OF RELIGION 6.1.2 THE NATURE OF THE SOUL AND ITS GOAL 6.1.3 THE IMPORTANCE OF PSYCHOLOGY 6.1.4 NATURE AND MAN 6.1.5 CONCENTRATION AND BREATHING 6.1.6 INTRODUCTION TO JNANA-YOGA 6.1.7 THE VEDANTA PHILOSOPHY AND CHRISTIANITY 6.1.8 WORSHIPPER AND WORSHIPPED 6.1.9 FORMAL WORSHIP 6.1.10 DIVINE LOVE 6.2 NOTES OF CLASS TALKS AND LECTURES 6.2.1 RELIGION AND SCIENCE 6.2.2 RELIGION IS REALISATION 6.2.3 RELIGION IS SELF-ABNEGATION 6.2.4 UNSELFISH WORK IS TRUE RENUNCIATION 6.2.5 FREEDOM OF THE SELF 6.2.6 NOTES ON VEDANTA 6.2.7 HINDU AND GREEK 6.2.8 THOUGHTS ON THE VEDAS AND THE UPANISHADS 6.2.9 ON RAJA-YOGA 6.2.10 ON BHAKTI-YOGA 6.2.11 ON JNANA-YOGA 6.2.12 THE REALITY AND SHADOW 6.2.13 HOW TO BECOME FREE 6.2.14 SOUL AND GOD 6.2.15 THE GOAL 6.2.16 ON PROOF OF RELIGION 6.2.17 THE DESIGN THEORY 6.2.18 SPIRIT AND NATURE 6.2.19 THE PRACTICE OF RELIGION 6.2.20 FRAGMENTARY NOTES ON THE RAMAYANA 6.2.21 NOTES TAKEN DOWN IN MADRAS, 1892-93 6.2.22 CONCENTRATION 6.2.23 THE POWER OF THE MIND 6.2.24 LESSONS ON RAJA-YOGA 6.2.25 LESSONS ON BHAKTI-YOGA 6.2.26 MOTHER-WORSHIP 6.2.27 NARADA-BHAKTI-SUTRAS 6.3 WRITINGS: PROSE AND POEMS 6.3.1 HISTORICAL EVOLUTION OF INDIA 6.3.2 THE STORY OF THE BOY GOPALA 6.3.3 MY PLAY IS DONE 6.3.4 THE CUP 6.3.5 A BENEDICTION 6.3.6 THE HYMN OF CREATION 6.3.7 ON THE SEA'S BOSOM 6.3.8 HINDUISM AND SHRI RAMAKRISHNA 6.3.9 THE BENGALI LANGUAGE 6.3.10 MATTER FOR SERIOUS THOUGHT 6.3.11 SHIVA'S DEMON 6.4 EPISTLES – SECOND SERIES 6.4.1 PRAMADADAS MITRA 6.4.2 PRAMADADAS MITRA 6.4.3 PRAMADADAS MITRA 6.4.4 PRAMADADAS MITRA 6.4.5 M— 6.4.6 PRAMADADAS MITRA 6.4.7 PRAMADADAS MITRA 6.4.8 PRAMADADAS MITRA 6.4.9 PRAMADADAS MITRA 6.4.10 PRAMADADAS MITRA 6.4.11 PRAMADADAS MITRA 6.4.12 PRAMADADAS MITRA 6.4.13 PRAMADADAS MITRA 6.4.14 PRAMADADAS MITRA 6.4.15 BALARAM BOSE 6.4.16 PRAMADADAS MITRA 6.4.17 PRAMADADAS MITRA 6.4.18 PRAMADADAS MITRA 6.4.19 PRAMADADAS MITRA 6.4.20 PRAMADADAS MITRA 6.4.21 PRAMADADAS MITRA 6.4.22 PRAMADADAS MITRA 6.4.23 AKHANDANANDA 6.4.24 PRAMADADAS MITRA 6.4.25 PRAMADADAS MITRA 6.4.26 PRAMADADAS MITRA 6.4.27 AKHANDANANDA 6.4.28 AKHANDANANDA 6.4.29 PRAMADADAS MITRA 6.4.30 ABHEDANANDA 6.4.31 PRAMADADAS MITRA 6.4.32 PRAMADADAS MITRA 6.4.33 PRAMADADAS MITRA 6.4.34 SARADANANDA 6.4.35 GOVINDA SAHAY 6.4.36 GOVINDA SAHAY 6.4.37 GOVINDA SAHAY 6.4.38 NANJUNDA RAO 6.4.39 MOTHER 6.4.40 MAHARAJA OF KHETRI 6.4.41 RAMAKRISHNANANDA 6.4.42 RAO BAHADUR NARASIMHACHARIAR 6.4.43 SISTERS 6.4.44 SISTERS 6.4.45 BROTHERS 6.4.46 MOTHER SARA 6.4.47 BROTHER DISCIPLES 6.4.48 MRS. BULL 6.4.49 RAMAKRISHNANANDA 6.4.50 MRS. BULL 6.4.51 NANJUNDA RAO 6.4.52 GOVINDA SAHAY 6.4.53 GOVINDA SAHAY 6.4.54 RAMAKRISHNANANDA 6.4.55 AKHANDANANDA 6.4.56 BROTHER DISCIPLES 6.4.57 MRS. BULL 6.4.58 SARADA 6.4.59 SANYAL 6.4.60 MRS. BULL 6.4.61 MRS. BULL 6.4.62 MRS. BULL 6.4.63 SHASHI 6.4.64 MRS. BULL 6.4.65 MRS. BULL 6.4.66 MRS. BULL 6.4.67 MRS. BULL 6.4.68 MRS. BULL 6.4.69 SHASHI 6.4.70 ALBERTA 6.4.71 RAKHAL 6.4.72 AKHANDANANDA 6.4.73 BROTHER DISCIPLES 6.4.74 RAKHAL 6.4.75 SHASHI 6.4.76 RAKHAL 6.4.77 SHASHI 6.4.78 RAKHAL 6.4.79 MRS. BULL 6.4.80 MRS. BULL 6.4.81 MOTHER 6.4.82 DEAR— 6.4.83 RAKHAL 6.4.84 MRS. BULL 6.4.85 AKHANDANANDA 6.4.86 MRS. BULL 6.4.87 ALBERTA 6.4.88 MRS. BULL 6.4.89 MRS. BULL 6.4.90 SISTER 6.4.91 SARADA 6.4.92 YOGEN 6.4.93 MRS. BULL 6.4.94 SARADA 6.4.95 MRS. BULL 6.4.96 MRS. BULL 6.4.97 SARADA 6.4.98 MRS. BULL 6.4.99 MRS. BULL 6.4.100 SHASHI 6.4.101 SHASHI 6.4.102 FRANKINCENSE 6.4.103 MRS. BULL 6.4.104 MRS. BULL 6.4.105 LALA BADRI SHAH 6.4.106 SHASHI 6.4.107 MRS. BULL 6.4.108 SISTER 6.4.109 JOE JOE 6.4.110 MISS S. E. WALDO 6.4.111 MRS. BULL 6.4.112 MISS MARY HALE 6.4.113 MRS. BULL 6.4.114 LALA BADRI SHAH 6.4.115 DEAR __ 6.4.116 SISTERS 6.4.117 ALBERTA 6.4.118 MRS. BULL 6.4.119 FRANKINCENSE 6.4.120 ALBERTA 6.4.121 MARY 6.4.122 MRS. BULL 6.4.123 MARY 6.4.124 PRAMADADAS MITRA 6.4.125 SHUDDHANANDA 6.4.126 MISS NOBLE 6.4.127 RAKHAL 6.4.128 AKHANDANANDA 6.4.129 RAKHAL 6.4.130 RAKHAL 6.4.131 AKHANDANANDA 6.4.132 AKHANDANANDA 6.4.133 MRS. BULL 6.4.134 MOTHER 6.4.135 SARADA 6.4.136 AKHANDANANDA 6.4.137 RAKHAL 6.4.138 M__ 6.4.139 MOTHER 6.4.140 MOTHER 6.4.141 MARGOT 6.4.142 SARFARAZ HUSAIN 6.4.143 MARGOT 6.4.144 DEAR__ 6.4.145 MRS. BULL 6.4.146 DEAR__ 6.4.147 MRS. BULL 6.4.148 MARGOT 6.4.149 MARGOT 6.4.150 MRS. BULL 6.4.151 MARGOT 6.4.152 MARGOT 6.4.153 NIVEDITA 6.4.154 AKHANDANANDA 6.4.155 NIVEDITA 6.4.156 NIVEDITA 6.4.157 MARGOT 6.4.158 JOE 6.4.159 NIVEDITA 6.4.160 NIVEDITA 6.4.161 NIVEDITA 6.4.162 NIVEDITA 6.4.163 MOTHER 6.4.164 ALBERTA 6.4.165 JOE 6.4.166 NIVEDITA 6.4.167 JOE 6.4.168 NIVEDITA 6.5 CONVERSATIONS AND DIALOGUES 6.5.1 SHARATCHANDRA CHAKRAVARTY 6.5.2 SHARATCHANDRA CHAKRAVARTY 6.5.3 SHARATCHANDRA CHAKRAVARTY 6.5.4 SHARATCHANDRA CHAKRAVARTY 6.5.5 SHARATCHANDRA CHAKRAVARTY 6.5.6 SHARATCHANDRA CHAKRAVARTY 6.5.7 SHARATCHANDRA CHAKRAVARTY 6.5.8 SHARATCHANDRA CHAKRAVARTY 6.5.9 SHARATCHANDRA CHAKRAVARTY 6.5.10 SHARATCHANDRA CHAKRAVARTY 6.5.11 SHARATCHANDRA CHAKRAVARTY 6.5.12 SHARATCHANDRA CHAKRAVARTY VOLUME 7 PREFACE TO THE EIGHTH EDITION PREFACE TO THE SIXTH EDITION PREFACE TO THE FIFTH EDITION PREFACE TO THE FIRST EDITION 7.1 INSPIRED TALKS 7.1.1 WEDNESDAY, JUNE 18, 1895 7.1.2 SUNDAY, JUNE 23, 1895 7.1.3 MONDAY, JUNE 24, 1895 7.1.4 TUESDAY, JUNE 25, 1895 7.1.5 WEDNESDAY, JUNE 26, 1895 7.1.6 THURSDAY, JUNE 27, 1895 7.1.7 FRIDAY, JUNE 28, 1895 7.1.8 SATURDAY, JUNE 29, 1895 7.1.9 SUNDAY, JUNE 30, 1895 7.1.10 MONDAY, JULY 1, 1895 7.1.11 TUESDAY, JULY 2, 1895 7.1.12 WEDNESDAY, JULY 3, 1895 7.1.13 FRIDAY, JULY 5, 1895 7.1.14 SATURDAY, JULY 6, 1895 7.1.15 SUNDAY, JULY 7, 1895 7.1.16 MONDAY, JULY 8, 1895 7.1.17 TUESDAY, JULY 9, 1895 7.1.18 WEDNESDAY, JULY 10, 1895 7.1.19 THURSDAY, JULY 11, 1895 7.1.20 FRIDAY, JULY 12, 1895 7.1.21 SATURDAY, JULY 13, 1895 7.1.22 SUNDAY, JULY 14, 1895 7.1.23 MONDAY, JULY 15, 1895 7.1.24 TUESDAY, JULY 16, 1895 7.1.25 WEDNESDAY, JULY 17, 1895 7.1.26 THURSDAY, JULY 18, 1895 7.1.27 FRIDAY, JULY 19, 1895 7.1.28 SATURDAY, JULY 20, 1895 7.1.29 SUNDAY, JULY 21, 1895 7.1.30 TUESDAY, JULY 23, 1895 7.1.31 WEDNESDAY, JULY 24, 1895 7.1.32 THURSDAY, JULY 25, 1895 7.1.33 FRIDAY, JULY 26, 1895 7.1.34 SATURDAY, JULY 27, 1895 7.1.35 SUNDAY, JULY 28, 1895 7.1.36 MONDAY, JULY 29, 1895 7.1.37 TUESDAY, JULY 30, 1895 7.1.38 WEDNESDAY, JULY 31, 1895 7.1.39 THURSDAY, AUGUST 1, 1895 7.1.40 AUGUST 2, 1895 7.1.41 SATURDAY, AUGUST 3, 1895 7.1.42 SUNDAY, AUGUST 4, 1895 7.1.43 MONDAY, AUGUST 5, 1895 7.1.44 TUESDAY, AUGUST 6, 1895 7.2 CONVERSATIONS AND DIALOGUES 7.2.1 SHARAT CHANDRA CHAKRAVARTY 7.2.2 SHARAT CHANDRA CHAKRAVARTY 7.2.3 SHARAT CHANDRA CHAKRAVARTY 7.2.4 SHARAT CHANDRA CHAKRAVARTY 7.2.5 SHARAT CHANDRA CHAKRAVARTY 7.2.6 SHARAT CHANDRA CHAKRAVARTY 7.2.7 SHARAT CHANDRA CHAKRAVARTY 7.2.8 SHARAT CHANDRA CHAKRAVARTY 7.2.9 SHARAT CHANDRA CHAKRAVARTY 7.2.10 SHARAT CHANDRA CHAKRAVARTY 7.2.11 SHARAT CHANDRA CHAKRAVARTY 7.2.12 SHARAT CHANDRA CHAKRAVARTY 7.2.13 SHARAT CHANDRA CHAKRAVARTY 7.2.14 SHARAT CHANDRA CHAKRAVARTY 7.2.15 SHARAT CHANDRA CHAKRAVARTY 7.2.16 SHARAT CHANDRA CHAKRAVARTY 7.2.17 SHARAT CHANDRA CHAKRAVARTY 7.2.18 SHARAT CHANDRA CHAKRAVARTY 7.2.19 SHARAT CHANDRA CHAKRAVARTY 7.2.20 SHARAT CHANDRA CHAKRAVARTY 7.2.21 SHARAT CHANDRA CHAKRAVARTY 7.2.22 SHARAT CHANDRA CHAKRAVARTY 7.2.23 SHARAT CHANDRA CHAKRAVARTY 7.2.24 SHARAT CHANDRA CHAKRAVARTY 7.2.25 SHARAT CHANDRA CHAKRAVARTY 7.2.26 SHARAT CHANDRA CHAKRAVARTY 7.2.27 SHARAT CHANDRA CHAKRAVARTY 7.2.28 SHARAT CHANDRA CHAKRAVARTY 7.2.29 SHARAT CHANDRA CHAKRAVARTY 7.2.30 PRIYA NATH SINHA 7.2.31 PRIYA NATH SINHA 7.2.32 MRS. WRIGHT 7.2.33 THE APPEAL-AVALANCHE 7.2.34 THE DETROIT FREE PRESS 7.2.35 THE DETROIT TRIBUNE 7.3 TRANSLATION OF WRITINGS 7.3.1 NOTE 7.3.2 MEMOIRS OF EUROPEAN TRAVEL I 7.3.3 MEMOIRS OF EUROPEAN TRAVEL II 7.3.4 ADDENDA 7.4 NOTES OF CLASS TALKS AND LECTURES 7.4.1 ON ART 7.4.2 ON MUSIC 7.4.3 ON MANTRA AND MANTRA-CHAITANYA 7.4.4 ON CONCEPTIONS OF GODHEAD 7.4.5 ON FOOD 7.4.6 ON SANNYÂSA AND FAMILY LIFE 7.4.7 ON QUESTIONING THE COMPETENCY OF THE GURU 7.4.8 SHRI RAMAKRISHNA: THE SIGNIFICANCE OF HIS LIFE AND TEACHINGS 7.4.9 ON SHRI RAMAKRISHNA AND HIS VIEWS 7.4.10 SHRI RAMAKRISHNA: THE NATION'S IDEAL 7.4.11 MERCINARIES IN RELIGION 7.4.12 THE DESTINY OF MAN 7.4.13 REINCARNATION 7.4.14 COMPARATIVE THEOLOGY 7.4.15 BUDDHISM, THE RELIGION OF THE LIGHT OF ASIA 7.4.16 THE SCIENCE OF YOGA 7.5 EPISTLES -- THIRD SERIES 7.5.0 NOTE 7.5.1 BALARAM BOSE 7.5.2 BALARAM BOSE 7.5.3 BALARAM BOSE 7.5.4 BALARAM BOSE 7.5.5 GUPTA 7.5.6 BALARAM BOSE 7.5.7 ATUL CHANDRA GHOSH 7.5.8 PROF. JOHN HENRY WRIGHT 7.5.9 PROF. JOHN HENRY WRIGHT 7.5.10 PROF. JOHN HENRY WRIGHT 7.5.11 MRS. TANNATT WOODS 7.5.12 PROF. JOHN HENRY WRIGHT 7.5.13 MRS. WOODS 7.5.14 MISS HARRIET MCKINDLEY 7.5.15 REV. R. A. HUME 7.5.16 PROF. JOHN HENRY WRIGHT 7.5.17 MISS ISABELLE MCKINDLEY 7.5.18 MISS ISABELLE MCKINDLEY 7.5.19 PROF. JOHN HENRY WRIGHT 7.5.20 PROF. JOHN HENRY WRIGHT 7.5.21 PROF. JOHN HENRY WRIGHT 7.5.22 PROF. JOHN HENRY WRIGHT 7.5.23 MANMATHA NATH BHATTACHARYA 7.5.24 ABHEDANANDA 7.5.25 SHIVANANDA 7.5.26 SWAMI BRAHMANANDA 7.5.27 ALASINGA 7.5.28 DR. I. JANES 7.5.29 DEAR __ 7.5.30 RAKHAL 7.5.31 ALASINGA 7.5.32 ALAMBAZAR MATH MEMBERS 7.5.34 RAMAKRISHNANANDA 7.5.35 PROF JOHN HENRY WRIGHT 7.5.36 MISS NOBLE 7.5.37 DR. L. I. JANES 7.5.38 SHARAT CHANDRA CHAKRAVARTY 7.5.39 MRS. BULL 7.5.40 SHUDDHANANDA 7.5.41 MISS NOBLE 7.5.42 MISS NOBLE 7.5.43 SMT. SARALA GHOSAL 7.5.44 E. T. STURDY 7.5.45 MRS. LEGGETT 7.5.46 MRS. LEGGETT 7.5.47 MARGOT 7.5.48 MRS. LEGGETT 7.5.49 MRS. LEGETT 7.5.50 MRS. LEGETT 7.5.51 MR. LEGGETT 7.5.52 AUNT ROXY 7.5.53 MISS ALBERTA STURGES VOLUME 8 FROM THE PREFACE TO THE FIRST EDITION PREFACE TO THE THIRD EDITION 8.1 LECTURES AND DISCOURSES 8.1.1 JNANA YOGA 8.1.2 SIX LESSONS ON RAJA-YOGA 8.1.3 WOMEN OF INDIA 8.1.4 MY LIFE AND MISSION 8.1.5 BUDDHA'S MESSAGE TO THE WORLD 8.1.6 DISCIPLESHIP 8.1.7 IS VEDANTA THE FUTURE RELIGION? 8.2 WRITINGS: PROSE 8.2.1 STRUGGLE FOR EXPANSION 8.2.2 THE BIRTH OF RELIGION 8.2.3 FOUR PATHS OF YOGA 8.2.4 CYCLIC REST AND CHANGE 8.2.5 A PREFACE TO THE IMITATION OF CHRIST 8.3 WRITINGS: POEMS 8.3.1 AN INTERESTING CORRESPONDENCE 8.3.2 THOU BLESSED DREAM 8.3.3 LIGHT 8.3.4 THE LIVING GOD 8.3.5 TO AN EARLY VIOLET 8.3.6 TO MY OWN SOUL 8.3.7 THE DANCE OF SHIVA 8.3.8 SHIVA IN ECSTASY 8.3.9 TO SHRI KRISHNA 8.3.10 A HYMN TO SHRI RAMAKRISHNA 8.3.11 A HYMN TO SHRI RAMAKRISHNA 8.3.12 NO ONE TO BLAME 8.4 NOTES OF CLASS TALKS AND LECTURES 8.4.1 NOTES OF CLASS TALKS 8.4.2 MAN THE MAKER OF HIS DESTINY 8.4.3 GOD: PERSONAL AND IMPERSONAL 8.4.4 THE DIVINE INCARNATION OR AVATARA 8.4.5 PRANAYAMA 8.4.6 WOMEN OF THE EAST 8.4.7 CONGRESS OF RELIGIOUS UNITY 8.4.8 THE LOVE OF GOD-I 8.4.9 THE LOVE OF GOD-II 8.4.10 INDIA 8.4.11 HINDUS AND CHRISTIANS 8.4.12 CHRISTIANITY IN INDIA 8.4.13 THE RELIGION OF LOVE 8.4.14 JNANA AND KARMA 8.4.15 THE CLAIMS OF VEDANTA ON THE MODERN WORLD 8.4.16 THE LAWS OF LIFE AND DEATH 8.4.17 THE REALITY AND THE SHADOW 8.4.18 WAY TO SALVATION 8.4.19 THE PEOPLE OF INDIA 8.4.20 I AM THAT I AM 8.4.21 UNITY 8.4.22 THE WORSHIP OF THE DIVINE MOTHER 8.4.23 THE ESSENCE OF RELIGION 8.5 SAYINGS AND UTTERANCES 8.6 EPISTLES – FOURTH SERIES 8.6.0 NOTE 8.6.1 PRAMADADAS MITRA 8.6.2 PRAMADADAS MITRA 8.6.3 PRAMADADAS MITRA 8.6.4 PRAMADADAS MITRA 8.6.5 PRAMADADAS MITRA 8.6.6 HARIDAS VIHARIDAS DESAI 8.6.7 HARIDAS VIHARIDAS DESAI 8.6.8 HARIDAS VIHARIDAS DESAI 8.6.9 HARIDAS VIHARIDAS DESAI 8.6.10 HARIPADA MITRA 8.6.11 ALASINGA PERUMAL 8.6.12 HARIDAS VIHARIDAS DESAI 8.6.13 HARIDAS VIHARIDAS DESAI 8.6.14 HARIDAS VIHARIDAS DESAI 8.6.15 HARIDAS VIHARIDAS DESAI 8.6.16 HALE SISTERS 8.6.17 HALE SISTERS 8.6.18 MISS MARY HALE 8.6.19 MISS MARY HALE 8.6.20 HARIDAS VIHARIDAS DESAI 8.6.21 A MADRAS DISCIPLE 8.6.22 MRS. GEORGE W. HALE 8.6.23 HALE SISTERS 8.6.24 HALE SISTERS 8.6.25 HALE SISTERS 8.6.26 MISS MARY HALE 8.6.27 MR. LEON LANDSBERG 8.6.28 MISS MARY HALE 8.6.29 HARIDAS VIHARIDAS DESAI 8.6.30 HARIDAS VIHARIDAS DESAI 8.6.31 MRS. GEORGE W. HALE 8.6.32 MISS MARY HALE 8.6.33 HARIDAS VIHARIDAS DESAI 8.6.34 HARIDAS VIHARIDAS DESAI 8.6.35 MISS MARY HALE 8.6.36 MISS MARY HALE 8.6.37 MISS MARY HALE 8.6.38 MISS ISABELLE MCKINDLEY 8.6.39 MR. FRANCIS LEGGETT 8.6.40 MR. E. T. STURDY 8.6.41 MR. E. T. STURDY 8.6.42 HALE SISTERS 8.6.43 ALASINGA PERUMAL 8.6.44 MISS JOSEPHINE MACLEOD 8.6.45 MISS MARY HALE 8.6.46 MISS MARY HALE 8.6.47 MISS MARY HALE 8.6.48 MISS MARY HALE 8.6.49 MR. E. T. STURDY 8.6.50 MR. E. T. STURDY 8.6.51 MR. E. T. STURDY 8.6.52 MISS JOSEPHINE MACLEOD 8.6.53 SWAMI ABHEDANANDA 8.6.54 MISS JOSEPHINE MACLEOD 8.6.55 MISS JOSEPHINE MACLEOD 8.6.56 MISS JOSEPHINE MACLEOD 8.6.57 MR. E. T. STURDY 8.6.58 MR. E. T. STURDY 8.6.59 MR. E. T. STURDY 8.6.60 MR. E. T. STURDY 8.6.61 MR. E. T. STURDY 8.6.62 MISS JOSEPHINE MCLEOD 8.6.63 MR. E. T. STURDY 8.6.64 MR. E. T. STURDY 8.6.65 SWAMI SARADANANDA 8.6.66 MR. E. T. STURDY 8.6.67 MISS MARY HALE 8.6.68 MR. E. T. STURDY 8.6.69 ALASINGA 8.6.70 MR. E. T. STURDY 8.6.71 MR. E. T. STURDY 8.6.72 MISS MARY HALE 8.6.73 HALE SISTERS 8.6.74 MR. E. T. STURDY 8.6.75 HALE SISTERS 8.6.76 MISS MARY HALE 8.6.77 HALE SISTERS 8.6.78 MR. E. T. STURDY 8.6.79 MR. E. T. STURDY 8.6.80 KRIPANANDA 8.6.81 MR. J. J. GOODWIN 8.6.82 MR. E. T. STURDY 8.6.83 MR. E. T. STURDY 8.6.84 MR. E. T. STURDY 8.6.85 MISS MARY HALE 8.6.86 MISS JOSEPHINE MACLEOD 8.6.87 SWAMI BRAHMANANDA 8.6.88 MISS MARY HALE 8.6.89 SWAMI BRAHMANANDA 8.6.90 SWAMI RAMAKRISHNANANDA 8.6.91 SISTER NIVEDITA 8.6.92 SWAMI BRAHMANANDA 8.6.93 SUDHIR 8.6.94 MARIE HALBOISTER 8.6.95 SISTER NIVEDITA 8.6.96 SISTER NIVEDITA 8.6.97 MISS JOSEPHINE MACLEOD 8.6.98 SWAMI BRAHMANANDA 8.6.99 MARIE HALBOISTER 8.6.100 SWAMI RAMAKRISHNANANDA 8.6.101 SWAMI RAMAKRISHNANANDA 8.6.102 SWAMI BRAHMANANDA 8.6.103 SWAMI BRAHMANANDA 8.6.104 SWAMI SHUDDHANANDA 8.6.105 HARIPADA MITRA 8.6.106 MISS JOSEPHINE MACLEOD 8.6.107 SWAMI BRAHMANANDA 8.6.108 SWAMI RAMAKRISHNANANDA 8.6.109 SWAMI BRAHMANANDA 8.6.110 SISTER NIVEDITA 8.6.111 SWAMI BRAHMANANDA 8.6.112 SWAMI BRAHMANANDA 8.6.113 SISTER NIVEDITA 8.6.114 SWAMI BRAHMANANDA 8.6.115 SWAMI BRAHMANANDA 8.6.116 SWAMI PREMANANDA 8.6.117 SWAMI BRAHMANANDA 8.6.118 SWAMI BRAHMANANDA 8.6.119 BRAHMANANDA 8.6.120 SWAMI SHIVANANDA 8.6.121 RAJA PYARI MOHAN MUKHERJEE 8.6.122 SWAMI RAMAKRISHNANANDA 8.6.123 MISS MARY HALE 8.6.124 SWAMI RAMAKRISHNANANDA 8.6.125 MISS JOSEPHINE MACLEOD 8.6.126 SWAMI BRAHMANANDA 8.6.127 MISS JOSEPHINE MACLEOD 8.6.128 SWAMI BRAHMANANDA 8.6.129 MR. E. T. STURDY 8.6.130 SWAMI BRAHMANANDA 8.6.131 SWAMI BRAHMANANDA 8.6.132 MISS MARY HALE 8.6.133 HARIPADA MITRA 8.6.134 HARIPADA MITRA 8.6.135 MISS JOSEPHINE MACLEOD 8.6.136 MISS MARY HALE 8.6.137 MR. E. T. STURDY 8.6.138 MISS JOSEPHINE MACLEOD 8.6.139 MISS MARY HALBOISTER 8.6.140 SWAMI BRAHMANANDA 8.6.141 MRS. OLE BULL 8.6.142 MR. E. T. STURDY 8.6.143 MISS MARY HALE 8.6.144 MISS MARY HALE 8.6.145 MISS MARY HALE 8.6.146 MR. E. T. STURDY 8.6.147 MRS. OLE BULL 8.6.148 SWAMI BRAHMANANDA 8.6.149 MISS MARY HALE 8.6.150 SWAMI BRAHMANANDA 8.6.151 MRS. OLE BULL 8.6.152 MRS. OLE BULL 8.6.153 MISS MARY HALE 8.6.154 MRS. OLE BULL 8.6.155 MRS. OLE BULL 8.6.156 MISS MARY HALE 8.6.157 MISS MARY HALE 8.6.158 MRS. OLE BULL 8.6.159 MRS. OLE BULL 8.6.160 MISS JOSEPHINE MACLEOD 8.6.161 SWAMI BRAHMANANDA 8.6.162 MISS MARY HALE 8.6.163 MRS. OLE BULL 8.6.164 MISS MARY HALE 8.6.165 MISS MARY HALE 8.6.166 SWAMI TURIYANANDA 8.6.167 MISS JOSEPHINE MACLEOD 8.6.168 SWAMI TURIYANANDA 8.6.169 MISS JOSEPHINE MACLEOD 8.6.170 MRS. OLE BULL 8.6.171 SISTER NIVEDITA 8.6.172 AN AMERICAN FRIEND 8.6.173 MRS. OLE BULL 8.6.174 MISS JOSEPHINE MACLEOD 8.6.175 AN AMERICAN FRIEND 8.6.176 MISS JOSEPHINE MACLEOD 8.6.177 MISS MARY HALE 8.6.178 MISS MARY HALE 8.6.179 SISTER NIVEDITA 8.6.180 SISTER NIVEDITA 8.6.181 MISS MARY HALE 8.6.182 MISS MARY HALE 8.6.183 MISS MARY HALE 8.6.184 SWAMI TURIYANANDA 8.6.185 MISS JOSEPHINE MACLEOD 8.6.186 MISS JOSEPHINE MACLEOD 8.6.187 SWAMI TURIYANANDA 8.6.188 HARENDRA NATH 8.6.189 SWAMI TURIYANANDA 8.6.190 MR. JOHN FOX 8.6.191 SWAMI TURIYANANDA 8.6.192 SWAMI TURIYANANDA 8.6.193 SWAMI TURIYANANDA 8.6.194 MADAME EMMA CALVE 8.6.195 SISTER CHRISTINE 8.6.196 MISS JOSEPHINE MACLDEOD 8.6.197 MRS. OLE BULL VOLUME 9 PREFACE ACKNOWLEDGEMENT AND ABBREVIATION 9.1 LETTERS -- FIFTH SERIES 9.1.1 BALARAM BOSE 9.1.2 BALARAM BOSE 9.1.3 BALARAM BOSE 9.1.4 BALARAM BOSE 9.1.5 TULSIRAM GHOSH 9.1.6 SWAMI SARADANANDA 9.1.7 MRS. G. W. HALE 9.1.8 MRS. G. W. HALE 9.1.9 MRS. G. W. HALE 9.1.10 MRS. G. W. HALE 9.1.11 MRS. G. W. HALE 9.1.12 MRS. G. W. HALE 9.1.13 MRS. G. W. HALE 9.1.14 MRS. G. W. HALE 9.1.15 MRS. G. W. HALE 9.1.16 MRS. G. W. HALE 9.1.17 MRS. G. W. HALE 9.1.18 MRS. JOHN J. BEGLEY 9.1.19 MRS. G. W. HALE 9.1.20 MRS. G. W. HALE 9.1.21 MRS. G. W. HALE 9.1.22 MRS. G. W. HALE 9.1.23 MRS. G. W. HALE 9.1.24 MRS. G. W. HALE 9.1.25 MRS. G. W. HALE 9.1.26 MRS. G. W. HALE 9.1.27 MRS. G. W. HALE 9.1.28 MRS. G. W. HALE 9.1.29 MRS. G. W. HALE 9.1.30 MRS. G. W. HALE 9.1.31 MRS. G. W. HALE 9.1.32 MRS. G. W. HALE 9.1.33 MRS. G. W. HALE 9.1.34 MRS. G. W. HALE 9.1.35 MRS. G. W. HALE 9.1.36 MRS. G. W. HALE 9.1.37 MRS. G. W. HALE 9.1.38 MRS. G. W. HALE 9.1.39 MRS. G. W. HALE 9.1.40 MRS. OLE BULL 9.1.41 MISS EMMA THURSBY 9.1.42 MRS. G. W. HALE 9.1.43 MRS. G. W. HALE 9.1.44 MRS. G. W. HALE 9.1.45 MRS. G. W. HALE 9.1.46 MRS. G. W. HALE 9.1.47 MISS EMMA THURSBY 9.1.48 PROF. JOHN H. WRIGHT 9.1.49 MRS. G. W. HALE 9.1.50 MRS. G. W. HALE 9.1.51 MRS. G. W. HALE 9.1.52 MRS. G. W. HALE 9.1.53 MRS. G. W. HALE 9.1.54 MRS. G. W. HALE 9.1.55 MR. FRANCIS H. LEGGETT 9.1.56 MRS. G. W. HALE 9.1.57 MRS. OLE BULL 9.1.58 DR. PAUL CARUS 9.1.59 MRS. OLE BULL 9.1.60 DR. PAUL CARUS 9.1.61 MRS. G. W. HALE 9.1.62 MRS. G. W. HALE 9.1.63 MRS. OLE BULL 9.1.64 MRS. G. W. HALE 9.1.65 MRS. G. W. HALE 9.1.66 MRS. G. W. HALE 9.1.67 MR. FRANCIS LEGGETT 9.1.68 MRS. G. W. HALE 9.1.69 SISTER CHRISTINE 9.1.70 MRS. OLE BULL 9.1.71 SISTER CHRISTINE 9.1.72 MISS ISABELLE MCKINDLEY 9.1.73 SISTER CHRISTINE 9.1.74 SISTER CHRISTINE 9.1.75 SISTER CHRISTINE 9.1.76 MAHARAJA OF LIMDI, CATHIAWAD, BOMBAY 9.1.77 DEWAN OF MYSORE, MADRAS 9.1.78 SISTER CHRISTINE 9.1.79 MRS. OLE BULL 9.1.80 EDITOR, LIGHT OF THE EAST 9.1.81 MRS. OLE BULL 9.1.82 MRS. CHARLES (MARY) FUNKE 9.1.83 MRS. OLE BULL 9.1.84 SISTER CHRISTINE 9.1.85 MRS. OLE BULL 9.1.86 MISS EMMA THURSBY 9.1.87 GIRIDHARIDAS MANGALDAS VIHARIDAS DESAI 9.1.88 SISTER CHRISTINE 9.1.89 MRS. CHARLES (MARY) FUNKE 9.1.90 SISTER CHRISTINE 9.1.91 SISTER CHRISTINE 9.1.92 MRS. OLE BULL 9.1.93 MR. FRANCIS LEGGETT 9.1.94 MRS. OLE BULL 9.1.95 MRS. G. W. HALE 9.1.96 EDITOR, LIGHT 9.1.97 MRS. OLE BULL 9.1.98 SISTER CHRISTINE 9.1.99 SISTER CHRISTINE 9.1.100 SISTER NIVEDITA 9.1.101 SISTER NIVEDITA 9.1.102 SISTER CHRISTINE 9.1.103 MADRAS COMMITTEE 9.1.105 SISTER CHRISTINE 9.1.106 MRS. OLE BULL 9.1.107 PANDIT RAM RAM SAMJAMI 9.1.108 SISTER NIVEDITA 9.1.109 LALA BADRI SAH 9.1.110 LALA BADRI SAH 9.1.111 MRS. FRANCIS LEGGETT 9.1.112 MRS. OLE BULL 9.1.113 MR. SOKANATHAN, COLOMBO 9.1.114 SWAMI SHIVANANDA 9.1.115 SISTER CHRISTINE 9.1.116 SISTER CHRISTINE 9.1.117 SISTER NIVEDITA 9.1.118 SISTER CHRISTINE 9.1.119 SISTER NIVEDITA 9.1.120 MRS. OLE BULL 9.1.121 MUNSHI JAGMOHANLAL 9.1.122 MISS JOSEPHINE MACLEOD 9.1.123 OFFICER IN CHARGE OF TELEGRAMS, SRINAGAR 9.1.124 MISS JOSEPHINE MACLEOD OR MRS. OLE BULL 9.1.125 MR. J. J. GOODWIN'S MOTHER 9.1.126 MAHARAJA AJIT SINGH, RAJA OF KHETRI 9.1.127 SISTER CHRISTINE 9.1.128 MAHARAJA AJIT SINGH, RAJA OF KHETRI 9.1.129 MAHARAJA AJIT SINGH, RAJA OF KHETRI 9.1.130 SISTER NIVEDITA 9.1.131 SISTER NIVEDITA 9.1.132 SISTER CHRISTINE 9.1.133 SWAMI BRAHMANANDA 9.1.134 SWAMI SWARUPANANDA 9.1.135 SISTER NIVEDITA 9.1.136 ISHWAR CHANDRA GHOSH 9.1.137 SISTER NIVEDITA 9.1.138 SISTER CHRISTINE 9.1.139 MISS JOSEPHINE MACLEOD 9.1.140 SISTER CHRISTINE 9.1.141 SISTER CHRISTINE 9.1.142 SISTER CHRISTINE 9.1.143 MRS. OLE BULL 9.1.144 MISS ISABELLE MCKINDLEY 9.1.145 SISTER CHRISTINE 9.1.146 MRS. G. W. HALE 9.1.147 MRS. G. W. HALE 9.1.148 SISTER CHRISTINE 9.1.149 SISTER CHRISTINE 9.1.150 SISTER CHRISTINE 9.1.151 SISTER CHRISTINE 9.1.152 SISTER CHRISTINE 9.1.153 MRS. OLE BULL 9.1.154 SISTER CHRISTINE 9.1.155 MRS. OLE BULL 9.1.156 MRS. G. W. HALE 9.1.157 SISTER NIVEDITA 9.1.158 MRS. G. W. HALE 9.1.159 SISTER CHRISTINE 9.1.160 SWAMI BRAHMANANDA 9.1.161 SISTER CHRISTINE 9.1.162 SISTER NIVEDITA 9.1.163 MISS JOSEPHINE MACLEOD 9.1.164 SISTER CHRISTINE 9.1.165 SISTER CHRISTINE 9.1.166 SISTER NIVEDITA 9.1.167 SISTER NIVEDITA 9.1.168 MRS. OLE BULL (IN LONDON) 9.1.169 SISTER CHRISTINE 9.1.170 SWAMI ABHEDANANDA 9.1.171 SISTER CHRISTINE 9.1.172 SISTER CHRISTINE 9.1.173 SISTER CHRISTINE 9.1.174 SISTER CHRISTINE 9.1.175 MRS. ALICE (SHANTI) HANSBROUGH 9.1.176 SISTER CHRISTINE 9.1.177 MRS. ALICE (SHANTI) HANSBROUGH 9.1.178 SWAMI ABHEDANANDA 9.1.179 SISTER CHRISTINE 9.1.180 MRS. FRANCIS LEGGETT 9.1.181 SISTER CHRISTINE 9.1.182 SISTER NIVEDITA 9.1.183 SISTER CHRISTINE 9.1.184 SISTER CHRISTINE 9.1.185 MRS. OLE BULL 9.1.186 MISS ALBERTA STURGES 9.1.187 SISTER CHRISTINE 9.1.188 SISTER NIVEDITA 9.1.189 SISTER CHRISTINE 9.1.190 MAHARAJA AJIT SINGH, RAJA OF KHETRI 9.1.191 MRS. OLE BULL (IN LONDON) 9.1.192 RAMESH CHANDRA DUTTA 9.1.193 SISTER NIVEDITA 9.1.194 SISTER CHRISTINE 9.1.195 LETTER OF INTRODUCTION 9.1.196 SISTER CHRISTINE 9.1.197 MRS. OLE BULL 9.1.198 MRS. ALICE (SHANTI) HANSBROUGH 9.1.199 MR. OKAKURA KAKUZO 9.1.200 SISTER CHRISTINE 9.1.201 SISTER CHRISTINE 9.1.202 SISTER CHRISTINE 9.1.203 SISTER CHRISTINE 9.1.204 SISTER CHRISTINE 9.1.205 SISTER CHRISTINE 9.1.206 SISTER CHRISTINE 9.1.207 SISTER NIVEDITA 9.1.208 SISTER CHRISTINE 9.1.209 SISTER CHRISTINE 9.1.210 SISTER CHRISTINE 9.1.211 SISTER CHRISTINE 9.1.212 SISTER CHRISTINE 9.1.213 SISTER CHRISTINE 9.1.214 SISTER CHRISTINE 9.1.215 MISS JOSEPHINE MACLEOD 9.1.216 MISS JOSEPHINE MACLEOD 9.1.217 MRS. ALICE (SHANTI) HANSBROUGH 9.1.218 SISTER NIVEDITA 9.1.219 SISTER CHRISTINE 9.1.220 MRS. OLE BULL 9.1.221 MISS JOSEPHINE MACLEOD 9.1.222 SISTER CHRISTINE 9.1.223 MME. EMMA CALVÉ 9.1.224 SISTER CHRISTINE 9.1.225 SISTER CHRISTINE 9.1.226 SISTER CHRISTINE 9.1.227 SISTER CHRISTINE 9.2 LECTURES AND DISCOURSES 9.2.1 THE WOMEN OF INDIA 9.2.2 THE FIRST STEP TOWARDS JNANA 9.2.3 BHAKTI-YOGA 9.2.4 THE MUNDAKA UPANISHAD 9.2.5 HISTORY OF THE ARYAN RACE 9.3 NOTES OF LECTURES AND CLASSES 9.3.1 NOTE 9.3.2 THE RELIGION OF INDIA 9.3.3 CHRIST'S MESSAGE TO THE WORLD 9.3.4 MOHAMMED'S MESSAGE TO THE WORLD 9.3.5 CLASS LESSONS IN MEDITATION BY SWAMI VIVEKANANDA 9.3.6 THE GITA 9.3.7 THE GITA — I 9.3.8 THE GITA — III 9.3.9 GITA CLASS 9.3.10 REMARKS FROM VARIOUS LECTURES 9.4 WRITINGS: PROSE AND POEMS 9.4.1 THE ETHER 9.4.2 NOTES 9.4.3 LECTURE NOTES 9.4.4 MACROCOSM AND MICROCOSM 9.4.5 SWAMI VIVEKANANDA'S FOOTNOTES TO THE IMITATION OF CHRIST 9.4.6 THE PLAGUE MANIFESTO 9.4.7 ONE CIRCLE MORE 9.4.8 AN UNTITLED POEM ON SHRI RAMAKRISHNA 9.4.9 AN UNFINISHED POEM 9.4.10 BHARTRIHARI'S VERSES ON RENUNCIATION 9.5 CONVERSATIONS AND INTERVIEWS 9.5.1 FIRST MEETING WITH MADAME EMMA CALVE 9.5.2 FIRST MEETING WITH JOHN D. ROCKEFELLER 9.5.3 A DUSKY PHILOSOPHER FROM INDIA 9.5.4 "WE ARE HYPNOTIZED INTO WEAKNESS BY OUR SURROUNDINGS" 9.5.5 MARRIAGE 9.5.6 LINE OF DEMARCATION 9.5.7 GOD IS! 9.5.8 RENUNCIATION 9.5.9 SHRI RAMAKRISHNA'S DISCIPLE 9.5.10 THE MASTER'S DIVINE INCARNATION 9.5.11 A PRIVATE ADMISSION 9.5.12 A GREETING 9.5.13 "THIS WORLD IS A CIRCUS RING" 9.5.14 ON KALI 9.5.15 TRAINING UNDER SHRI RAMAKRISHNA 9.6 EXCERPTS FROM SISTER NIVEDITA'S BOOK 9.6.0 NOTES OF SOME WANDERINGS WITH THE SWAMI VIVEKANANDA 9.6.00 FOREWORD 9.6.1 THE HOUSE ON THE GANGES 9.6.2 AT NAINI TAL AND ALMORA 9.6.3 MORNING TALKS AT ALMORA 9.6.4 ON THE WAY TO KATHGODAM 9.6.5 ON THE WAY TO BARAMULLA 9.6.6 THE VALE OF KASHMIR 9.6.7 LIFE AT SRINAGAR 9.6.8 THE TEMPLE OF PANDRENTHAN 9.6.9 WALKS AND TALKS BESIDE THE JHELUM 9.6.10 THE SHRINE OF AMARNATH 9.6.11 AT SRINAGAR ON THE RETURN JOURNEY 9.6.12 THE CAMP UNDER THE CHENNAARS 9.6.13 CONCLUDING WORDS OF THE EDITOR 9.7 SAYINGS AND UTTERANCES 9.8 NEWSPAPER REPORTS 9.8.1 AMERICAN NEWSPAPER REPORTS 9.8.1.1 NOTE 9.8.1.2 Chicago Newspapers, September 11, 1893 9.8.1.3 Chicago Record, September 11, 1893 9.8.1.4 Chicago Inter Ocean, September 21, 1893 9.8.1.5 New York Critic, November 11, 1893 9.8.1.6 Daily Cardinal, November 21, 1893 9.8.1.7 Daily Iowa Capitol, November 28, 1893 9.8.1.8 Iowa State Register, November 28, 1893 9.8.1.9 Daily Iowa Capitol, November 29, 1893 9.8.1.10 Iowa State Register, November 30, 1893 9.8.1.11 Des Moines Daily News, November 30, 1893 9.8.1.12 Daily Iowa Capitol, November 30, 1893 9.8.1.13 Iowa State Register, December 1, 1893 9.8.1.14 Minneapolis Journal, December 15, 1893 9.8.1.15 Minneapolis Tribune, December 15, 1893 9.8.1.16 Detroit Tribune, February 18, 1894 9.8.1.17 Detroit Tribune, February 19, 1894 9.8.1.18 Detroit Journal, February 23, 1894 9.8.1.19 Detroit Evening News, February 25, 1894 9.8.1.20 Detroit Tribune, March 11, 1894 9.8.1.21 Detroit Tribune, March 20, 1894 9.8.1.22 Detroit Evening News, March 21, 1894 9.8.1.23 Bay City Times Press, March 21, 1894 9.8.1.24 Saginaw Evening News, March 21, 1894 9.8.1.25 The Lynn Daily Evening Item, (Date?) 9.8.1.26 New York Daily Tribune, April 25, 1894 9.8.1.27 Smith College Monthly, May 1894 9.8.1.28 New York Daily Tribune, May 3, 1894 9.8.1.29 Evening Tribune, May 16, 1894 9.8.1.30 Lawrence American and Andover Advertiser, May 18, 1894 9.8.1.31 Boston Evening Transcript, August 11, 1894 9.8.1.32 Greenacre Voice, 1894 9.8.1.33 Boston Evening Transcript, August 15, 1894 9.8.1.34 Baltimore American, October 13, 1894 9.8.1.35 Baltimore News, October 13, 1894 9.8.1.36 Baltimore Sunday Herald, October 14, 1894 9.8.1.37 Washington Times, October 29, 1894 9.8.1.38 Washington Times, November 2, 1894 9.8.1.39 Baltimore News, November 3, 1894 9.8.1.40 Daily Eagle, April 8, 1895 9.8.1.41 New York World, December 8, 1895 9.8.1.42 New York Herald, January 19, 1896 9.8.1.43 Hartford Daily Times, February 1, 1896 9.8.1.44 Tribune, March 5, 1896 9.8.1.45 News Tribune, March 16, 1896 9.8.1.46 Boston Evening Transcript, March 21, 1896 9.8.1.47 Boston Daily Globe, March 24, 1896 9.8.1.48 Boston Evening Transcript, March 27, 1896 9.8.1.49 Boston Evening Transcript, March 30, 1896 9.8.1.50 Los Angeles Times, December 9, 1899 9.8.1.51 Los Angeles Times, December 13, 1899 9.8.1.52 Los Angeles Herald, December 13, 1899 9.8.1.53 Los Angeles Herald, January 3, 1900 9.8.1.54 Los ANgeles Times, January 17, 1900 9.8.1.55 Los Angeles Herald, January 26, 1900 9.8.1.56 Unity, February(?) 1900 9.8.1.57 San Francisco Chronicle, February 24, 1900 9.8.1.58 Oakland Tribune, February 26, 1900 9.8.1.59 The Alameda Encinal, April 5, 1900 9.8.2 EUROPEAN NEWSPAPER REPORTS 9.8.2.1 Maidenhead Adviser, October 23, 1895 9.8.2.2 Standard, October 23, 1895 9.8.2.3 London Morning Post, October 23, 1895 9.8.2.4 Christian Commonwealth, November 14, 1895 9.8.2.5 The Queen, November 23, 1895 9.8.2.6 Daily Chronicle, May 14, 1896 9.8.2.7 Light, July 4, 1896 9.8.2.8 Light, October 28, 1896 9.8.3 INDIAN NEWSPAPER REPORTS 9.8.3.1 Madura Mail, January 28, 1893 9.8.3.2 The Indian Mirror, November 28, 1893 9.8.3.3 The Indian Mirror, December 7, 1893 9.8.3.4 The Indian Mirror, June 14, 1894 9.8.3.5 The Indian Mirror, July 20, 1894 9.8.3.6 The Bengalee, May 18, 1895 9.8.3.7 The Indian Mirror, June 29, 1895 9.8.3.8 The Indian Mirror, December 1, 1895 9.8.3.9 The Indian Mirror, March 25, 1896 9.8.3.10 The Indian Mirror, June 19, 1896 9.8.3.11 The Brahmavadin, July 18, 1896 9.8.3.12 The Indian Mirror, September 22, 1896 9.8.3.13 The Journal of the Maha-Bodhi Society, November, 1896 9.8.3.14 The Indian Mirror, December 16, 1896 9.8.3.15 The Amrita Bazar Patrika, January 8, 1897 9.8.3.16 The Amrita Bazar Patrika, January 20, 1897 9.8.3.17 The Indian Mirror, February 24, 1898 9.8.3.18 The Indian Mirror, April 24, 1898 9.8.3.19 The Indian Mirror, February 15, 1901 9.8.3.20 The Indian Social Reformer, June 16, 1901 9.8.4 Index to the Sources of Swami Vivekananda's Letters in Vol. 9 (Appendix III of print version) UNPUBLISHED 10.1 MAHARAJA OF KHETRI 10.2 MAHARAJA OF KHETRI 10.3 HAD NO MEATS AT THE DINNER NOTE FOR THE KINDLE VERSION OF THE COMPLETE WORKS OF SWAMI VIVEKANANDA 1. Volumes 1 through 8 have been prepared from the First Subsidized Edition of the Mayavati Memorial Edition of The Complete Works of Swami Vivekananda, published by Advaita Ashrama, Kolkata (Calcutta) in January 1989 on the occasion of the 125th Birth Anniversary of Swami Vivekananda. 2. Volume 9 has been prepared from the second reprint of the First Edition, published August 1999. 3. The Unpublished material in this version consists of two letters written by Swami Vivekananda and obtained from the web site of the Ramakrishna Vedanta Society (www.vivekananda.org). 4. The entire text is available at www.ramakrishnavivekananda.info 5. Every attempt has been made to preserve the formatting of the print version but a few changes have become essential to suit the electronic format of Kindle. (a) A combined table of contents have been created for all the nine volumes at the very beginning. (b) Individual page footnotes have been replaced by endnotes appearing at the very end. (c) Kindle currently does not support Devanagari font used for Sanskrit and therefore the Devanagari text appearing in the print version appears in the graphics mode in the Kindle. (d) Sanskrit in the endnotes appears in the ITRANS format rather than Devanagari as endnotes appear not to support graphics in the Kindle. (e) There is no index to the Kindle version, as the entire text can easily be searched using the search function. (f) The chronological index of Swami Vivekananda's letters appearing at the end of the print version of Volume 9 does not appear in the Kindle version but is available in the Appendices section of www.ramakrishnavivekananda.info with active hyperlinks along with an addressee index. 6. Individual articles have been numbered to facilitate the reading experience.. 7. The following text is from the printed version of the Complete Works of Swami Vivekananda. PUBLISHER'S NOTE The year 1988 happens to be the 125th birth anniversary of Swami Vivekananda, as he was born on 12 January 1863. His life's mission was to propagate the lofty teachings of the Vedanta, in the light of the realizations of his Master, Sri Ramakrishna, throughout the world, and to regenerate his Motherland in tune with her ancient tradition and inherent genius. Towards this end, he bent all his energies and passed away before he was forty. He has left behind a rich legacy for the future generations — his writings on the four yogas, epistles, speeches, poetic compositions, etc. in the form of The Complete Works of Swami Vivekananda (8 volumes in English and 10 volumes in Hindi and other regional languages of India). Reﬂecting back on the inspiration the Swami's Works provided for our national patriotic leaders in the beginning of this century, the Government of India has declared 12 January as the National Youth Day to be observed every year all over the country. The communication issued in this connection by the Government of India in 1984 states: 'It was felt that the philosophy of Swamiji and the ideals for which he lived and worked could be a great source of inspiration to the Indian Youth.' Ever since then, it had been our ardent wish to publish a cheaper edition of his Complete Works, heavily subsidizing the whole set, so that it may be within the reach of the common people, particularly the Youth. Now, we are happy to publish this subsidized edition on this memorable occasion. It may not be out of place to mention here that all our national leaders in the early part of this century, when the Freedom Movement was gaining ground, had unreservedly acknowledged that Swamiji and his speeches and writings inspired them to dedicate themselves, heart and soul, to serve the cause of the Motherland and work for her Freedom. It is not necessary to quote their words here, as they are available elsewhere. One of them proclaimed: 'Modern India is his (Swamiji's) creation.' The Youth of India needs to know what an invaluable legacy Swamiji has left for posterity, and try to cultivate the same love and spirit of sacriﬁce which he himself had and held aloft before them. Swamiji was, ﬁrst and foremost, a man of the Spirit, who had realized the ultimate Truth. This was the most prominent facet of his multi-sided personality. Apart from this, he was a patriot-monk, quite out of the ordinary run of patriots; he was a social reformer of an unusual type; he was an educationist with several original plans and programmes; he was an orator by 'divine right'; he was a gifted composer of poems in Sanskrit, Bengali, and English; and he was blessed with a melodious voice which charmed his Master. His Complete Works contain his speeches and writings, as well as numerous epistles written to his brother-disciples, disciples, admirers, and friends. There are his conversations and dialogues with his disciples and intimate associates. In sending forth these volumes at a cheaper price, it is our earnest prayer that the Youth the world over may 'take advantage of this (Swamiji's) fountain of wisdom, of spirit and ﬁre', imbibe even in a small measure his immortal message of the Vedanta, and capture even to a small degree his intense love for the Motherland, which was to him 'the queen of his adoration'. We take this opportunity to express our grateful thanks to the Implementation Committee for the Commemoration of the 40th Anniversary of India's Independence and Jawaharlal Nehru Centenary, for their generous help in this regard. PUBLISHER 12 January 1989 National Youth Day Advaita Ashrama Mayavati, Himalayas PREFACE TO THE ELEVENTH EDITION In addition to the ﬁve lectures — one on Krishna, three on the Gita, and one on Mohammed — from the Vedanta and the West of Hollywood, reproduced in the last printing, three more lectures — The Soul and God, Breathing, and Practical Religion: Breathing and Meditation — are reprinted in this edition from the same magazine. The copyright is reserved by the Vedanta Society of Southern California. These lectures, originally taken down by Ida Ansell in shorthand, were later on transcribed into longhand. About these the editor of the magazine remarks: "In the interest of absolute faithfulness, when transcribing them, no alterations were made in the somewhat incomplete notes Ida Ansell was able to take down. Where omissions were left because of some obscurity, these in the printed version have been indicated by three dots. Any matter added for purposes of clariﬁcation has been placed in square brackets." Vilvamangala, added in the tenth edition, was found in the papers of Miss S. E. Waldo by Swami Raghavananda. The Index is revised to include new references. THE EDITOR August 1962 PREFACE TO THE NINTH EDITION As it will appear from the preface to the ﬁrst edition, all the available works, lectures, letters and conversations of the Swami Vivekananda were originally planned to be published in four or ﬁve volumes. Subsequently, more materials came to hand, and the number of volumes multiplied, till at present we have no less than eight of them, each of which is self-contained and is equally inspiring. It has always been our endeavour to keep abreast of time, so far as printing and get-up are concerned. Thus, though the ﬁrst edition was printed at Mayavati, subsequent editions were printed in a better form in Calcutta. Besides, the successive editors have been constantly at work to remove all inaccuracies and to add fresh materials, such as the Sanskrit Yoga aphorisms in the second edition of the ﬁrst volume. And the present edition of the ﬁrst volume is enriched by an index which, we hope, will be greatly appreciated. It is our intention to add such indexes at the end of all succeeding volumes. In this edition, as in the previous ones, the Sanskrit words are put in Roman types and begin with capital letters, diacritical marks being used only when the words occur for the ﬁrst time in a chapter or lecture. THE EDITOR December 1954 PREFACE TO THE FIRST EDITION We have here the ﬁrst of four volumes in which, under the name of the MAYAVATI MEMORIAL EDITION, it is hoped to publish, at low cost, all the lectures and writings of the Swami Vivekananda. This volume consists of about two hundred and ﬁfty pages, and contains all the speeches of the Swami Vivekananda, so far as they have been collected, that were given before the Parliament of Religions and certain other American audiences. Besides these, it includes reprints of two whole volumes, namely KARMA- YOGA and RAJA-YOGA, the lecture on "The Vedanta Philosophy" usually known as the Harvard Address, and several detached speeches delivered before various bodies in England and America. The next part is intended to contain the whole volume of the JNANA- YOGA lectures delivered in England and also others on the same subject delivered in England and America, besides those on Sankhya Philosophy, Karma, Bhakti and Yoga. In the third volume will be brought together the various utterances on Bhakti — BHAKTI-YOGA, with sketches of the mission and lives of the great teachers, Buddha, Christ, Shri Ramakrishna and others; also the speeches delivered by the Swami between his landing in Ceylon on January 15th, 1897, and his ﬁnal lecture at Lahore in November of the same year, together with reports of lectures on various other miscellaneous subjects. The fourth volume, ﬁnally, will contain his remaining miscellaneous writings in prose, letters, questions and answers, poems, articles and also translations of Bengali articles and poems. It is expected that in these four volumes, the complete works of the Swami will be collected, the whole to conclude with a glossary of Sanskrit words and an Index. If necessary, however, a ﬁfth volume will be issued in order to make the collection exhaustive. One of the most valuable features of the work will be a comprehensive biographical sketch of the Swami. As an authoritative pronouncement on Hinduism in all its phases, these writings and speeches are beyond value. The Swami Vivekananda lectured for the ﬁrst time from a public platform on September 11th, 1893 and on July 4th, 1902, he passed away. The fact that so much has been permanently recorded of the immense work done in nine short years is largely due to the energy and devotion of his young English Secretary, J. J. Goodwin, who accompanied him to England from America in 1896, and to India from England in 1897, and who was the ﬁrst of his personal disciples to fall, dying at Ootacamund, on 2nd June, 1898. Had Mr. Goodwin lived, we should doubtless have had further priceless records of the work done in California, at Los Angeles, San Francisco, and elsewhere, during the winter of 1899 to 1900. This Mayavati Memorial Edition is being brought out by the efforts of, and carefully edited by, the Eastern and Western Sannyasin disciples of Swamiji, of the Advaita Ashrama, Mayavati, Himalayas, with a view to popularising his works. Great care has been taken in procuring and utilising every available word of his prophetic utterances. It brings together writings which might otherwise have remained scattered, and largely in foreign hands. Moreover, it is very much the cheapest Edition that has ever been printed. Each part will contain a photogravure. No pains will be spared to make the work a worthy and ﬁtting Memorial of the great Master. And ﬁnally, it ought to be mentioned that much of the credit for the initiation of this work is due to the late Swami Swarupananda, whose death on June 27th, 1906, in the midst of the preparations for its publication, was a loss which is still felt by the whole staff at Mayavati. THE EDITOR Mayavati, 1907 INTRODUCTION OUR MASTER AND HIS MESSAGE In the four volumes (Now in eight volumes — Ed.) of the works of the Swami Vivekananda which are to compose the present edition, we have what is not only a gospel to the world at large, but also to its own children, the Charter of the Hindu Faith. What Hinduism needed, amidst the general disintegration of the modern era, was a rock where she could lie at anchor, an authoritative utterance in which she might recognise her self. And this was given to her, in these words and writings of the Swami Vivekananda. For the ﬁrst time in history, as has been said elsewhere, Hinduism itself forms here the subject of generalisation of a Hindu mind of the highest order. For ages to come the Hindu man who would verify, the Hindu mother who would teach her children, what was the faith of their ancestors will turn to the pages of these books for assurance and light. Long after the English language has disappeared from India, the gift that has here been made, through that language, to the world, will remain and bear its fruit in East and West alike. What Hinduism had needed, was the organising and consolidating of its own idea. What the world had needed was a faith that had no fear of truth. Both these are found here. Nor could any greater proof have been given of the eternal vigour of the Sanâtana Dharma, of the fact that India is as great in the present as ever in the past, than this rise of the individual who, at the critical moment, gathers up and voices the communal consciousness. That India should have found her own need satisﬁed only in carrying to the humanity outside her borders the bread of life is what might have been foreseen. Nor did it happen on this occasion for the ﬁrst time. It was once before in sending out to the sister lands the message of a nation-making faith that India learnt as a whole to understand the greatness of her own thought — a self-uniﬁcation that gave birth to modern Hinduism itself. Never may we allow it to be forgotten that on Indian soil ﬁrst was heard the command from a Teacher to His disciples: "Go ye out into all the world, and preach the Gospel to every creature!" It is the same thought, the same impulse of love, taking to itself a new shape, that is uttered by the lips of the Swami Vivekananda, when to a great gathering in the West he says: "If one religion true, then all the others also must be true. Thus the Hindu faith is yours as much as mine." And again, in ampliﬁcation of the same idea: "We Hindus do not merely tolerate, we unite ourselves with every religion, praying in the mosque of the Mohammedan, worshipping before the ﬁre of the Zoroastrian, and kneeling to the cross of the Christian. We know that all religions alike, from the lowest fetishism to the highest absolutism, are but so many attempts of the human soul to grasp and realise the Inﬁnite. So we gather all these ﬂowers, and, binding them together with the cord of love, make them into a wonderful bouquet of worship." To the heart of this speaker, none was foreign or alien. For him, there existed only Humanity and Truth. Of the Swami's address before the Parliament of Religions, it may be said that when he began to speak it was of "the religious ideas of the Hindus", but when he ended, Hinduism had been created. The moment was ripe with this potentiality. The vast audience that faced him represented exclusively the occidental mind, but included some development of all that in this was most distinctive. Every nation in Europe has poured in its human contribution upon America, and notably upon Chicago, where the Parliament was held. Much of the best, as well as some of the worst, of modern effort and struggle, is at all times to be met with, within the frontiers of that Western Civic Queen, whose feet are upon the shores of Lake Michigan, as she sits and broods, with the light of the North in her eyes. There is very little in the modern consciousness, very little inherited from the past of Europe, that does not hold some outpost in the city of Chicago. And while the teeming life and eager interests of that centre may seem to some of us for the present largely a chaos, yet they are undoubtedly making for the revealing of some noble and slow-wrought ideal of human unity, when the days of their ripening shall be fully accomplished. Such was the psychological area, such the sea of mind, young, tumultuous, overﬂowing with its own energy and self-assurance, yet inquisitive and alert withal, which confronted Vivekananda when he rose to speak. Behind him, on the contrary, lay an ocean, calm with long ages of spiritual development. Behind him lay a world that dated itself from the Vedas, and remembered itself in the Upanishads, a world to which Buddhism was almost modern; a world that was ﬁlled with religious systems of faiths and creeds; a quiet land, steeped in the sunlight of the tropics, the dust of whose roads had been trodden by the feet of the saints for ages upon ages. Behind him, in short, lay India, with her thousands of years of national development, in which she had sounded many things, proved many things, and realised almost all, save only her own perfect unanimity, from end to end of her great expanse of time and space, as to certain fundamental and essential truths, held by all her people in common. These, then, were the two mind-ﬂoods, two immense rivers of thought, as it were, Eastern and modern, of which the yellow-clad wanderer on the platform of the Parliament of Religions formed for a moment the point of conﬂuence. The formulation of the common bases of Hinduism was the inevitable result of the shock of their contact, in a personality, so impersonal. For it was no experience of his own that rose to the lips of the Swami Vivekananda there. He did not even take advantage of the occasion to tell the story of his Master. Instead of either of these, it was the religious consciousness of India that spoke through him, the message of his whole people, as determined by their whole past. And as he spoke, in the youth and noonday of the West, a nation, sleeping in the shadows of the darkened half of earth, on the far side of the Paciﬁc, waited in spirit for the words that would be borne on the dawn that was travelling towards them, to reveal to them the secret of their own greatness and strength. Others stood beside the Swami Vivekananda, on the same platform as he, as apostles of particular creeds and churches. But it was his glory that he came to preach a religion to which each of these was, in his own words, "only a travelling, a coming up, of different men, and women, through various conditions and circumstances to the same goal". He stood there, as he declared, to tell of One who had said of them all, not that one or another was true, in this or that respect, or for this or that reason, but that "All these are threaded upon Me, as pearls upon a string. Wherever thou seest extraordinary holiness and extraordinary power, raising and purifying humanity, know thou that I am there." To the Hindu, says Vivekananda, "Man is not travelling from error to truth, but climbing up from truth to truth, from truth that is lower to truth that is higher." This, and the teaching of Mukti — the doctrine that "man is to become divine by realising the divine," that religion is perfected in us only when it has led us to "Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world, that One who is the only soul, of which all souls are but delusive manifestations" — may be taken as the two great outstanding truths which, authenticated by the longest and most complex experience in human history, India proclaimed through him to the modern world of the West. For India herself, the short address forms, as has been said, a brief Charter of Enfranchisement. Hinduism in its wholeness the speaker bases on the Vedas, but he spiritualises our conception of the word, even while he utters it. To him, all that is true is Veda. "By the Vedas," he says, "no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times." Incidentally, he discloses his conception of the Sanatana Dharma. "From the high spiritual ﬂights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the lowest ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists, and the atheism of the Jains, each and all have a place in the Hindu's religion." To his mind, there could be no sect, no school, no sincere religious experience of the Indian people — however like an aberration it might seem to the individual — that might rightly be excluded from the embrace of Hinduism. And of this Indian Mother- Church, according to him, the distinctive doctrine is that of the Ishta Devatâ, the right of each soul to choose its own path, and to seek God in its own way. No army, then, carries the banner of so wide an Empire as that of Hinduism, thus deﬁned. For as her spiritual goal is the ﬁnding of God, even so is her spiritual rule the perfect freedom of every soul to be itself. Yet would not this inclusion of all, this freedom of each, be the glory of Hinduism that it is, were it not for her supreme call, of sweetest promise: "Hear, ye children of immortal bliss! Even ye that dwell in higher spheres! For I have found that Ancient One who is beyond all darkness, all delusion. And knowing Him, ye also shall be saved from death." Here is the word for the sake of which all the rest exists and has existed. Here is the crowning realisation, into which all others are resolvable. When, in his lecture on "The Work Before Us," the Swami adjures all to aid him in the building of a temple wherein every worshipper in the land can worship, a temple whose shrine shall contain only the word Om, there are some of us who catch in the utterance the glimpse of a still greater temple — India herself, the Motherland, as she already exists — and see the paths, not of the Indian churches alone, but of all Humanity, converging there, at the foot of that sacred place wherein is set the symbol that is no symbol, the name that is beyond all sound. It is to this, and not away from it, that all the paths of all the worships and all the religious systems lead. India is at one with the most puritan faiths of the world in her declaration that progress is from seen to unseen, from the many to the One, from the low to the high, from the form to the formless, and never in the reverse direction. She differs only in having a word of sympathy and promise for every sincere conviction, wherever and whatever it may be, as constituting a step in the great ascent. The Swami Vivekananda would have been less than he was, had anything in this Evangel of Hinduism been his own. Like the Krishna of the Gitâ, like Buddha, like Shankarâchârya, like every great teacher that Indian thought has known, his sentences are laden with quotations from the Vedas and Upanishads. He stands merely as the Revealer, the Interpreter to India of the treasures that she herself possesses in herself. The truths he preaches would have been as true, had he never been born. Nay more, they would have been equally authentic. The difference would have lain in their difﬁculty of access, in their want of modern clearness and incisiveness of statement, and in their loss of mutual coherence and unity. Had he not lived, texts that today will carry the bread of life to thousands might have remained the obscure disputes of scholars. He taught with authority, and not as one of the Pandits. For he himself had plunged to the depths of the realisation which he preached, and he came back like Ramanuja only to tell its secrets to the pariah, the outcast, and the foreigner. And yet this statement that his teaching holds nothing new is not absolutely true. It must never be forgotten that it was the Swami Vivekananda who, while proclaiming the sovereignty of the Advaita Philosophy, as including that experience in which all is one, without a second, also added to Hinduism the doctrine that Dvaita, Vishishtâdvaita, and Advaita are but three phases or stages in a single development, of which the last-named constitutes the goal. This is part and parcel of the still greater and more simple doctrine that the many and the One are the same Reality, perceived by the mind at different times and in different attitudes; or as Sri Ramakrishna expressed the same thing, "God is both with form and without form. And He is that which includes both form and formlessness." It is this which adds its crowning signiﬁcance to our Master's life, for here he becomes the meeting-point, not only of East and West, but also of past and future. If the many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realisation. No distinction, henceforth, between sacred and secular. To labour is to pray. To conquer is to renounce. Life is itself religion. To have and to hold is as stern a trust as to quit and to avoid. This is the realisation which makes Vivekananda the great preacher of Karma, not as divorced from, but as expressing Jnâna and Bhakti. To him, the workshop, the study, the farmyard, and the ﬁeld are as true and ﬁt scenes for the meeting of God with man as the cell of the monk or the door of the temple. To him, there is no difference between service of man and worship of God, between manliness and faith, between true righteousness and spirituality. All his words, from one point of view, read as a commentary upon this central conviction. "Art, science, and religion", he said once, "are but three different ways of expressing a single truth. But in order to understand this we must have the theory of Advaita." The formative inﬂuence that went to the determining of his vision may perhaps be regarded as threefold. There was, ﬁrst, his literary education, in Sanskrit and English. The contrast between the two worlds thus opened to him carried with it a strong impression of that particular experience which formed the theme of the Indian sacred books. It was evident that this, if true at all, had not been stumbled upon by Indian sages, as by some others, in a kind of accident. Rather was it the subject-matter of a science, the object of a logical analysis that shrank from no sacriﬁce which the pursuit of truth demanded. In his Master, Ramakrishna Paramahamsa, living and teaching in the temple-garden at Dakshineshwar, the Swami Vivekananda — "Naren" as he then was — found that veriﬁcation of the ancient texts which his heart and his reason had demanded. Here was the reality which the books only brokenly described. Here was one to whom Samâdhi was a constant mode of knowledge. Every hour saw the swing of the mind from the many to the One. Every moment heard the utterance of wisdom gathered superconsciously. Everyone about him caught the vision of the divine. Upon the disciple came the desire for supreme knowledge "as if it had been a fever". Yet he who was thus the living embodiment of the books was so unconsciously, for he had read none of them! In his Guru, Ramakrishna Paramahamsa, Vivekananda found the key to life. Even now, however, the preparation for his own task was not complete. He had yet to wander throughout the length and breadth of India, from the Himalayas to Cape Comorin, mixing with saints and scholars and simple souls alike, learning from all, teaching to all, and living with all, seeing India as she was and is, and so grasping in its comprehensiveness that vast whole, of which his Master's life and personality had been a brief and intense epitome. These, then — the Shâstras, the Guru, and the Motherland — are the three notes that mingle themselves to form the music of the works of Vivekananda. These are the treasure which it is his to offer. These furnish him with the ingredients whereof he compounds the world's heal-all of his spiritual bounty. These are the three lights burning within that single lamp which India by his hand lighted and set up, for the guidance of her own children and of the world in the few years of work between September 19, 1893 and July 4, 1902. And some of us there are, who, for the sake of that lighting, and of this record that he has left behind him, bless the land that bore him and the hands of those who sent him forth, and believe that not even yet has it been given to us to understand the vastness and signiﬁcance of the message that he spoke. July 4, 1907 N. of Rk — V. VOLUME 1 1.1 ADDRESSES AT THE PARLIAMENT OF RELIGIONS 1.1.1 RESPONSE TO WELCOME At the World's Parliament of Religions, Chicago 11th September, 1893 Sisters and Brothers of America, It ﬁlls my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; and I thank you in the name of millions and millions of Hindu people of all classes and sects. My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honour of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: “As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.” The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.” Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have ﬁlled the earth with violence, drenched it often and often with human blood, destroyed civilisation and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal. 1.1.2 WHY WE DISAGREE 15th September, 1893 I will tell you a little story. You have heard the eloquent speaker who has just ﬁnished say, "Let us cease from abusing each other," and he was very sorry that there should be always so much variance. But I think I should tell you a story which would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story's sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well. "Where are you from?" "I am from the sea." "The sea! How big is that? Is it as big as my well?" and he took a leap from one side of the well to the other. "My friend," said the frog of the sea, "how do you compare the sea with your little well?” Then the frog took another leap and asked, "Is your sea so big?" "What nonsense you speak, to compare the sea with your well!" "Well, then," said the frog of the well, "nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out." That has been the difﬁculty all the while. I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose. 1.1.3 PAPER ON HINDUISM Read at the Parliament on 19th September, 1893 Three religions now stand in the world which have come down to us from time prehistoric — Hinduism, Zoroastrianism and Judaism. They have all received tremendous shocks and all of them prove by their survival their internal strength. But while Judaism failed to absorb Christianity and was driven out of its place of birth by its all-conquering daughter, and a handful of Parsees is all that remains to tell the tale of their grand religion, sect after sect arose in India and seemed to shake the religion of the Vedas to its very foundations, but like the waters of the seashore in a tremendous earthquake it receded only for a while, only to return in an all-absorbing ﬂood, a thousand times more vigorous, and when the tumult of the rush was over, these sects were all sucked in, absorbed, and assimilated into the immense body of the mother faith. From the high spiritual ﬂights of the Vedanta philosophy, of which the latest discoveries of science seem like echoes, to the low ideas of idolatry with its multifarious mythology, the agnosticism of the Buddhists, and the atheism of the Jains, each and all have a place in the Hindu's religion. Where then, the question arises, where is the common centre to which all these widely diverging radii converge? Where is the common basis upon which all these seemingly hopeless contradictions rest? And this is the question I shall attempt to answer. The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain even if we forgot them. The discoverers of these laws are called Rishis, and we honour them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy? Some say it was in a potential form in God. In that case God is sometimes potential and sometimes kinetic, which would make Him mutable. Everything mutable is a compound, and everything compound must undergo that change which is called destruction. So God would die, which is absurd. Therefore there never was a time when there was no creation. If I may be allowed to use a simile, creation and creator are two lines, without beginning and without end, running parallel to each other. God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again destroyed. This is what the Brâhmin boy repeats every day: "The sun and the moon, the Lord created like the suns and moons of previous cycles." And this agrees with modern science. Here I stand and if I shut my eyes, and try to conceive my existence, "I", "I", "I", what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, “No”. I am a spirit living in a body. I am not the body. The body will die, but I shall not die. Here am I in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination which means a certain future dissolution. If then the soul was created, it must die. Some are born happy, enjoy perfect health, with beautiful body, mental vigour and all wants supplied. Others are born miserable, some are without hands or feet, others again are idiots and only drag on a wretched existence. Why, if they are all created, why does a just and merciful God create one happy and another unhappy, why is He so partial? Nor would it mend matters in the least to hold that those who are miserable in this life will be happy in a future one. Why should a man be miserable even here in the reign of a just and merciful God? In the second place, the idea of a creator God does not explain the anomaly, but simply expresses the cruel ﬁat of an all-powerful being. There must have been causes, then, before his birth, to make a man miserable or happy and those were his past actions. Are not all the tendencies of the mind and the body accounted for by inherited aptitude? Here are two parallel lines of existence — one of the mind, the other of matter. If matter and its transformations answer for all that we have, there is no necessity for supposing the existence of a soul. But it cannot be proved that thought has been evolved out of matter, and if a philosophical monism is inevitable, spiritual monism is certainly logical and no less desirable than a materialistic monism; but neither of these is necessary here. We cannot deny that bodies acquire certain tendencies from heredity, but those tendencies only mean the physical conﬁguration, through which a peculiar mind alone can act in a peculiar way. There are other tendencies peculiar to a soul caused by its past actions. And a soul with a certain tendency would by the laws of afﬁnity take birth in a body which is the ﬁttest instrument for the display of that tendency. This is in accord with science, for science wants to explain everything by habit, and habit is got through repetitions. So repetitions are necessary to explain the natural habits of a new-born soul. And since they were not obtained in this present life, they must have come down from past lives. There is another suggestion. Taking all these for granted, how is it that I do not remember anything of my past life ? This can be easily explained. I am now speaking English. It is not my mother tongue, in fact no words of my mother tongue are now present in my consciousness; but let me try to bring them up, and they rush in. That shows that consciousness is only the surface of the mental ocean, and within its depths are stored up all our experiences. Try and struggle, they would come up and you would be conscious even of your past life. This is direct and demonstrative evidence. Veriﬁcation is the perfect proof of a theory, and here is the challenge thrown to the world by the Rishis. We have discovered the secret by which the very depths of the ocean of memory can be stirred up — try it and you would get a complete reminiscence of your past life. So then the Hindu believes that he is a spirit. Him the sword cannot pierce — him the ﬁre cannot burn — him the water cannot melt — him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere, but whose centre is located in the body, and that death means the change of this centre from body to body. Nor is the soul bound by the conditions of matter. In its very essence it is free, unbounded, holy, pure, and perfect. But somehow or other it ﬁnds itself tied down to matter, and thinks of itself as matter. Why should the free, perfect, and pure being be thus under the thraldom of matter, is the next question. How can the perfect soul be deluded into the belief that it is imperfect? We have been told that the Hindus shirk the question and say that no such question can be there. Some thinkers want to answer it by positing one or more quasi-perfect beings, and use big scientiﬁc names to ﬁll up the gap. But naming is not explaining. The question remains the same. How can the perfect become the quasi-perfect; how can the pure, the absolute, change even a microscopic particle of its nature? But the Hindu is sincere. He does not want to take shelter under sophistry. He is brave enough to face the question in a manly fashion; and his answer is: “ I do not know. I do not know how the perfect being, the soul, came to think of itself as imperfect, as joined to and conditioned by matter." But the fact is a fact for all that. It is a fact in everybody's consciousness that one thinks of oneself as the body. The Hindu does not attempt to explain why one thinks one is the body. The answer that it is the will of God is no explanation. This is nothing more than what the Hindu says, "I do not know." Well, then, the human soul is eternal and immortal, perfect and inﬁnite, and death means only a change of centre from one body to another. The present is determined by our past actions, and the future by the present. The soul will go on evolving up or reverting back from birth to birth and death to death. But here is another question: Is man a tiny boat in a tempest, raised one moment on the foamy crest of a billow and dashed down into a yawning chasm the next, rolling to and fro at the mercy of good and bad actions — a powerless, helpless wreck in an ever-raging, ever-rushing, uncompromising current of cause and effect; a little moth placed under the wheel of causation which rolls on crushing everything in its way and waits not for the widow's tears or the orphan's cry? The heart sinks at the idea, yet this is the law of Nature. Is there no hope? Is there no escape? — was the cry that went up from the bottom of the heart of despair. It reached the throne of mercy, and words of hope and consolation came down and inspired a Vedic sage, and he stood up before the world and in trumpet voice proclaimed the glad tidings: "Hear, ye children of immortal bliss! even ye that reside in higher spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again." "Children of immortal bliss" — what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name — heirs of immortal bliss — yea, the Hindu refuses to call you sinners. Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth — sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter. Thus it is that the Vedas proclaim not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands One "by whose command the wind blows, the ﬁre burns, the clouds rain, and death stalks upon the earth." And what is His nature? He is everywhere, the pure and formless One, the Almighty and the All- merciful. "Thou art our father, Thou art our mother, Thou art our beloved friend, Thou art the source of all strength; give us strength. Thou art He that beareth the burdens of the universe; help me bear the little burden of this life." Thus sang the Rishis of the Vedas. And how to worship Him? Through love. "He is to be worshipped as the one beloved, dearer than everything in this and the next life." This is the doctrine of love declared in the Vedas, and let us see how it is fully developed and taught by Krishna, whom the Hindus believe to have been God incarnate on earth. He taught that a man ought to live in this world like a lotus leaf, which grows in water but is never moistened by water; so a man ought to live in the world — his heart to God and his hands to work. It is good to love God for hope of reward in this or the next world, but it is better to love God for love's sake, and the prayer goes: "Lord, I do not want wealth, nor children, nor learning. If it be Thy will, I shall go from birth to birth, but grant me this, that I may love Thee without the hope of reward — love unselﬁshly for love's sake." One of the disciples of Krishna, the then Emperor of India, was driven from his kingdom by his enemies and had to take shelter with his queen in a forest in the Himalayas, and there one day the queen asked him how it was that he, the most virtuous of men, should suffer so much misery. Yudhishthira answered, "Behold, my queen, the Himalayas, how grand and beautiful they are; I love them. They do not give me anything, but my nature is to love the grand, the beautiful, therefore I love them. Similarly, I love the Lord. He is the source of all beauty, of all sublimity. He is the only object to be loved; my nature is to love Him, and therefore I love. I do not pray for anything; I do not ask for anything. Let Him place me wherever He likes. I must love Him for love's sake. I cannot trade in love." The Vedas teach that the soul is divine, only held in the bondage of matter; perfection will be reached when this bond will burst, and the word they use for it is therefore, Mukti — freedom, freedom from the bonds of imperfection, freedom from death and misery. And this bondage can only fall off through the mercy of God, and this mercy comes on the pure. So purity is the condition of His mercy. How does that mercy act? He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life; then and then only all the crookedness of the heart is made straight. Then all doubt ceases. He is no more the freak of a terrible law of causation. This is the very centre, the very vital conception of Hinduism. The Hindu does not want to live upon words and theories. If there are existences beyond the ordinary sensuous existence, he wants to come face to face with them. If there is a soul in him which is not matter, if there is an all-merciful universal Soul, he will go to Him direct. He must see Him, and that alone can destroy all doubts. So the best proof a Hindu sage gives about the soul, about God, is: "I have seen the soul; I have seen God." And that is the only condition of perfection. The Hindu religion does not consist in struggles and attempts to believe a certain doctrine or dogma, but in realising — not in believing, but in being and becoming. Thus the whole object of their system is by constant struggle to become perfect, to become divine, to reach God and see God, and this reaching God, seeing God, becoming perfect even as the Father in Heaven is perfect, constitutes the religion of the Hindus. And what becomes of a man when he attains perfection? He lives a life of bliss inﬁnite. He enjoys inﬁnite and perfect bliss, having obtained the only thing in which man ought to have pleasure, namely God, and enjoys the bliss with God. So far all the Hindus are agreed. This is the common religion of all the sects of India; but, then, perfection is absolute, and the absolute cannot be two or three. It cannot have any qualities. It cannot be an individual. And so when a soul becomes perfect and absolute, it must become one with Brahman, and it would only realise the Lord as the perfection, the reality, of its own nature and existence, the existence absolute, knowledge absolute, and bliss absolute. We have often and often read this called the losing of individuality and becoming a stock or a stone. “He jests at scars that never felt a wound.” I tell you it is nothing of the kind. If it is happiness to enjoy the consciousness of this small body, it must be greater happiness to enjoy the consciousness of two bodies, the measure of happiness increasing with the consciousness of an increasing number of bodies, the aim, the ultimate of happiness being reached when it would become a universal consciousness. Therefore, to gain this inﬁnite universal individuality, this miserable little prison-individuality must go. Then alone can death cease when I am alone with life, then alone can misery cease when I am one with happiness itself, then alone can all errors cease when I am one with knowledge itself; and this is the necessary scientiﬁc conclusion. Science has proved to me that physical individuality is a delusion, that really my body is one little continuously changing body in an unbroken ocean of matter; and Advaita (unity) is the necessary conclusion with my other counterpart, soul. Science is nothing but the ﬁnding of unity. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus Chemistry could not progress farther when it would discover one element out of which all other could be made. Physics would stop when it would be able to fulﬁll its services in discovering one energy of which all others are but manifestations, and the science of religion become perfect when it would discover Him who is the one life in a universe of death, Him who is the constant basis of an ever-changing world. One who is the only Soul of which all souls are but delusive manifestations. Thus is it, through multiplicity and duality, that the ultimate unity is reached. Religion can go no farther. This is the goal of all science. All science is bound to come to this conclusion in the long run. Manifestation, and not creation, is the word of science today, and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with further light from the latest conclusions of science. Descend we now from the aspirations of philosophy to the religion of the ignorant. At the very outset, I may tell you that there is no polytheism in India. In every temple, if one stands by and listens, one will ﬁnd the worshippers applying all the attributes of God, including omnipresence, to the images. It is not polytheism, nor would the name henotheism explain the situation. "The rose called by any other name would smell as sweet." Names are not explanations. I remember, as a boy, hearing a Christian missionary preach to a crowd in India. Among other sweet things he was telling them was that if he gave a blow to their idol with his stick, what could it do? One of his hearers sharply answered, "If I abuse your God, what can He do?" “You would be punished,” said the preacher, "when you die." "So my idol will punish you when you die," retorted the Hindu. The tree is known by its fruits. When I have seen amongst them that are called idolaters, men, the like of whom in morality and spirituality and love I have never seen anywhere, I stop and ask myself, "Can sin beget holiness?" Superstition is a great enemy of man, but bigotry is worse. Why does a Christian go to church? Why is the cross holy? Why is the face turned toward the sky in prayer? Why are there so many images in the Catholic Church? Why are there so many images in the minds of Protestants when they pray? My brethren, we can no more think about anything without a mental image than we can live without breathing. By the law of association, the material image calls up the mental idea and vice versa. This is why the Hindu uses an external symbol when he worships. He will tell you, it helps to keep his mind ﬁxed on the Being to whom he prays. He knows as well as you do that the image is not God, is not omnipresent. After all, how much does omnipresence mean to almost the whole world? It stands merely as a word, a symbol. Has God superﬁcial area? If not, when we repeat that word "omnipresent", we think of the extended sky or of space, that is all. As we ﬁnd that somehow or other, by the laws of our mental constitution, we have to associate our ideas of inﬁnity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. The Hindus have associated the idea of holiness, purity, truth, omnipresence, and such other ideas with different images and forms. But with this difference that while some people devote their whole lives to their idol of a church and never rise higher, because with them religion means an intellectual assent to certain doctrines and doing good to their fellows, the whole religion of the Hindu is centred in realisation. Man is to become divine by realising the divine. Idols or temples or churches or books are only the supports, the helps, of his spiritual childhood: but on and on he must progress. He must not stop anywhere. "External worship, material worship, " say the scriptures, "is the lowest stage; struggling to rise high, mental prayer is the next stage, but the highest stage is when the Lord has been realised." Mark, the same earnest man who is kneeling before the idol tells you, "Him the Sun cannot express, nor the moon, nor the stars, the lightning cannot express Him, nor what we speak of as ﬁre; through Him they shine." But he does not abuse any one's idol or call its worship sin. He recognises in it a necessary stage of life. "The child is father of the man." Would it be right for an old man to say that childhood is a sin or youth a sin? If a man can realise his divine nature with the help of an image, would it be right to call that a sin? Nor even when he has passed that stage, should he call it an error. To the Hindu, man is not travelling from error to truth, but from truth to truth, from lower to higher truth. To him all the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realise the Inﬁnite, each determined by the conditions of its birth and association, and each of these marks a stage of progress; and every soul is a young eagle soaring higher and higher, gathering more and more strength, till it reaches the Glorious Sun. Unity in variety is the plan of nature, and the Hindu has recognised it. Every other religion lays down certain ﬁxed dogmas, and tries to force society to adopt them. It places before society only one coat which must ﬁt Jack and John and Henry, all alike. If it does not ﬁt John or Henry, he must go without a coat to cover his body. The Hindus have discovered that the absolute can only be realised, or thought of, or stated, through the relative, and the images, crosses, and crescents are simply so many symbols — so many pegs to hang the spiritual ideas on. It is not that this help is necessary for every one, but those that do not need it have no right to say that it is wrong. Nor is it compulsory in Hinduism. One thing I must tell you. Idolatry in India does not mean anything horrible. It is not the mother of harlots. On the other hand, it is the attempt of undeveloped minds to grasp high spiritual truths. The Hindus have their faults, they sometimes have their exceptions; but mark this, they are always for punishing their own bodies, and never for cutting the throats of their neighbours. If the Hindu fanatic burns himself on the pyre, he never lights the ﬁre of Inquisition. And even this cannot be laid at the door of his religion any more than the burning of witches can be laid at the door of Christianity. To the Hindu, then, the whole world of religions is only a travelling, a coming up, of different men and women, through various conditions and circumstances, to the same goal. Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them. Why, then, are there so many contradictions? They are only apparent, says the Hindu. The contradictions come from the same truth adapting itself to the varying circumstances of different natures. It is the same light coming through glasses of different colours. And these little variations are necessary for purposes of adaptation. But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna, "I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there." And what has been the result? I challenge the world to ﬁnd, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be

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