Most of the monks were away on pilgrimage when the Swami reached the Baranagore Math towards the end of 1888. But those who were there, and all the householder disciples of the Master who used to visit the Math, were delighted to have him with them. With the exception of two short visits to near-by places, he remained at the Baranagore Math for a whole year.

The days at the Math passed in worship, prayer, meditation, devotional singing and strenuous study, especially of the Hindu scriptures. Through loving discipline the Swami infused into his brother-monks his own fire, together with a wider appreciation of the mission that was before them-the mission that had been entrusted to them by the Master. Most of the sublime ideas which he gave to the world in the time of his fame were not new, except in mode of expression, to his brother-monks, for they had heard them in these Baranagore days. He broadened their horizon and made them think of India as an indivisible unit. He initiated them into his vision of a living, integrated Hinduism capable of meeting the requirements of the best modern minds on the intellectual and all other sides. He made them capable of being defenders of the Faith against bigoted and ignorant criticism. And he read with them and expounded the sacred books of the Hindus._x000d_ Too poor to buy books, the Swami borrowed some Vedanta literature from his friend Babu Pramadadas Mitra of Varanasi, together with a copy of Panini's grammar, so that his brother -disciples might study the Vedas. On November 19, 1888.

Salutation to Bhagavan Ramakrishna!_x000d_ The Baranagore Math_x000d_ 19th Nov., 1888_x000d_ {original in Bengali}_x000d_ Respected Sir {Pramadadas Mitra},_x000d_ I have received the two books sent by you and am filled with joy to read your wonderfully affectionate letter which betokens your broad, generous heart. No doubt, it is due to good merit of my previous births that you show, sir, so much kindness to a mendicant like me who lives on begging. By sending your gift of the "Vedanta", you have laid under lifelong obligation not only myself but the whole group of Shri Ramakrishna's Sannyasins. They all bow down to you in respect. It is not for my own sake alone that I asked of you the copy of Panini's grammar; a good deal of study, in fact, is given to Sanskrit scriptures in this Math. The Vedas may well be said to have fallen quite out of vogue in Bengal. Many here in this Math are conversant with Sanskrit, and they have a mind to master the Samhita portions of the Vedas. They are of opinion that what has to be done must be done to a finish. So, believing that a full measure of proficiency in the Vedic language is impossible without first mastering Panini's grammar, which is the best available for the purpose, a copy of the latter was felt to be a necessity. The grammatical work Mugdhabodha , which we studied in our boyhood, is superior in many respects to Laghukaumudi . You are yourself, however, a deeply learned man and, therefore, the best judge we can have in this matter. So if you consider the Ashtadhyayi (Panini's) to be the most suitable in our case, you will lay us under a debt of lifelong gratitude by sending the same (provided you feel it convenient and feel so inclined). This Math is not wanting in men of perseverance, talent, and penetrative intellect. I may hope that by the grace of our Master, they will acquire in a short time Panini's system and then succeed in restoring the Vedas to Bengal. I bet to send you two photographs of my revered Master and two parts of some of his teachings as given in his homely style compiled, and published by a certain gentleman--hoping you will give us the pleasure of your acceptance. My health is now much improved, and I expect the blessings of meeting you within two or three months. . . . _x000d_ Yours etc.,_x000d_ Vivekananda

Baghbazar,_x000d_ Calcutta,_x000d_ 28th November, 1888_x000d_ {original in Bengali}_x000d_ Dear Sir {Shri Pramadadas Mitra},_x000d_ I have received the book of Panini which you so kindly sent me. Please accept my gratitude for the same._x000d_ I had an attack of fever again-hence I could not reply to you immediately. Please excuse. I am ailing much. I am praying to the Divine Mother to keep you happy physically and mentally._x000d_ Your servant,_x000d_ Vivekananda

The Imitation of Christ is a cherished treasure of the Christian world. This great book was written by a Roman Catholic monk. "Written", perhaps, is not the proper word. It would be more appropriate to say that each letter of the book is marked deep with the heart's blood of the great soul who had renounced all for his love of Christ. That great soul whose words, living and burning, have cast such a spell for the last four hundred years over the hearts of myriads of men and women; whose influence today remains as strong as ever and is destined to endure for all time to come; before whose genius and Sadhana (spiritual effort) hundred of crowned heads have bent down in reverence; and before whose matchless purity the jarring sects of Christendom, whose name is legion, have sunk their differences of centuries in common veneration to a common principle--that great soul, strange to say, has not thought fit to put his name to a book such as this. Yet there is nothing strange here after all, for why should he? Is it possible for one who totally renounced all earthly joys and despised the desire for the bauble fame as so much dirt and filth--is it possible for such a soul to care for that paltry thing, a mere author's name? Posterity, however, has guessed that the author was Thomas a Kempis, a Roman Catholic monk. How far the guess is true is known only to God. But be he who he may, that he deserves the world's adoration is a truth that can be gainsaid by none._x000d_ We happen to be the subjects of a Christian government now. Through its favour it has been our lot to meet Christians of so many sects, native as well as foreign. How startling the divergence between their profession and practice! Here stands the Christian missionary preaching: "Sufficient unto the day is the evil thereof. Take no thought for the morrow"--and then busy soon after, making his pile and framing his budget for ten years in advance! There he says that he follows him who "hath not where to lay his head", glibly talking of the glorious sacrifice and burning renunciation of the Master, but in practice going about like a gay bridegroom fully enjoying all the comforts the world can bestow! Look where we may, a true Christian nowhere do we see. The ugly impression left on our mind by the ultra-luxurious, insolent, despotic, barouche-and-brougham-driving Christians of the Protestant sects will be completely removed if we but once read this great book with the attention it deserves._x000d_ All wise men think alike. The reader, while reading this book, will hear the echo of the Bhagavad-Gita over and over again. Like the Bhagavad-Gita it says, "Give up all Dharmas and follow Me". The spirit of humility, the panting of the distressed soul, the best expression of Dasya Bhakti (devotion as a servant) will be found imprinted on every line of this great book and the reader's heart will be profoundly stirred by the author's thoughts of burning renunciation, marvelous surrender, and deep sense of dependence on the will of God. To those of my countrymen, who under the influence of blind bigotry may seek to belittle this book because it is the work of a Christian, I shall quote only one aphorism of Vaisheshika Darshana and say nothing more. The aphorism is this: {Sanskrit}--which means that the teachings of Siddha Purushas (perfected souls) have a probative force and this is technically known as Shabda Pramana (verbal evidence). Rishi Jaimini, the commentator, says that such Apta Purushas (authorities) may be born both among the Aryans and the Mlechchhas._x000d_ If in ancient times Greek astronomers like Yavanacharya could have been so highly esteemed by our Aryan ancestors, then it is incredible that this work of the lion of devotees will fail to be appreciated by my countrymen._x000d_ Be that as it may, we shall place the Bengali translation of this book before our readers seriatim. We trust that the readers of Bengal will spend over it at least one hundredth part of the time they waste over cart-loads of trashy novels and dramas._x000d_ I have tried to make the translation as literal as possible, but I cannot say how far I have succeeded. The allusions to the Bible in several passages are given in the footnotes.

_x000d_ In 1889, Swami Vivekananda translated into Bengali selections from Book I, chapters 1 6 of Thomas à Kempis's The Imitation of Christ. They were published along with a preface in a now defunct Bengali monthly magazine, Sâhitya Kalpadruma. The Swami's preface and Bengali translation, entitled "Ishânu sharana", were later published in the Bengali Complete Works (first edition), VI, pp. 16 28. However, only the preface to The Imitation of Christ was published in the English edition of the Complete Works, VIII. _x000d_ Swami Vivekananda's partial Bengali translation of The Imi¬tation of Christ includes as footnotes quotations from Hindu scriptures that parallel à Kempis's ideas, comments or com¬mentary. For the sake of clarity, these footnotes (numbered 1 through 17) have been appended to their respective verses in The Imitation of Christ (indicated in parentheses), arranged un¬der their appropriate chapter headings in the book, and repro¬duced here in bold._x000d_ Many of the Sanskrit footnotes to the Bengali translation were later rendered into English during the course of Swami Vivekananda's lecturing or writing. For the sake of interest, these English translations have also been added to the Swami's restored footnote text. Otherwise, Sanskrit verses have been translated by the Publisher for the convenience of the reader._x000d_ __Publisher_x000d_ _x000d_ book i _x000d_ _x000d_ CHAPTER 1_x000d_ _x000d_ Of the Imitation of Christ and Contempt of all the Vanities of the World_x000d_ _x000d_ 1. "He that followeth Me, walketh not in darkness", saith the Lord [John 8.12]. (The Imitation of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Bhagavad Gitâ 7.14_x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: This My Mâyâ is divine, made up of qualities and very difficult to cross. Yet those who come unto Me, cross the river of life. _x000d_ _x000d_ _x000d_ _x000d_ 2. Let therefore our chief endeavour be to meditate upon the life of Jesus Christ. (The Imitation of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Adhyâtma Râmâyana,_x000d_ Uttara Kânda 5.54 (Râmagitâ)_x000d_ _x000d_ PUBLISHER'S TRANSLATION: Thus meditating upon the Self day and night, let the sage abide free from all bondage._x000d_ _x000d_ _x000d_ _x000d_ 3. The doctrine of Christ exceedeth all the doctrines of holy men; and he that hath the Spirit will find therein the hidden manna. (The Imitation of Christ V.2.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE:_x000d_ When the Israelites were afflicted by want of food in a desert, God showered on them a kind of "manna"._x000d_ _x000d_ _x000d_ _x000d_ 4. But it falleth out, that many who often hear the Gospel of Christ, are yet but little affected, because they are void of the Spirit of Christ. But whosoever would fully and feelingly under¬stand the words of Christ, must endeavour to conform his life wholly to the life of Christ. (The Imitation of Christ V.2.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE (a): Bhagavad Gita 2.29_x000d_ _x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: Others, hearing of It, do not understand. _x000d_ _x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE (b): Vivekachudâmani 62_x000d_ _x000d_ _x000d_ _x000d_ PUBLISHER'S TRANSLATION: A disease does not leave the body by simply repeating the name of the medicine; one must take the medicine. Similarly, liberation does not come by merely saying the word Brahman. Brahman must be experienced._x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE (c): Mahâbhârata_x000d_ (critical edition) 12.309.91_x000d_ _x000d_ _x000d_ PUBLISHER'S TRANSLATION: Of what avail is reading the Vedas without practising religion?_x000d_ _x000d_ _x000d_ _x000d_ 5. What will it avail thee to dispute profoundly of the Trinity if thou be void of humility and art thereby displeasing to the Trin¬ity? (The Imitation of Christ V.3.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE:_x000d_ According to the Christians, God the Father, Holy Ghost, and God the Son are One in three and Three in One._x000d_ _x000d_ _x000d_ _x000d_ 6. Surely great words do not make a man holy and just; but a virtuous life maketh him dear to God. (The Imitation of Christ V.3.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Vivekachudamani 58_x000d_ _x000d_ _x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: Wonderful methods of joining words, rhetorical powers, and explaining texts of the books in various ways__these are only for the enjoyment of the learned, and not religion. _x000d_ _x000d_ _x000d_ 7. If thou didst know the whole Bible by heart and the sayings of all the philosophers, what would it profit thee without the love of God and without grace? (The Imitation of Christ V.3.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: [reference only]_x000d_ __I Corinthians 13.2._x000d_ _x000d_ _x000d_ 8. "Vanity of vanities, all is vanity" (Eccles.) except to love God and to serve Him only. (The Imitation of Christ V.3.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Maniratnamâlâ_x000d_ _x000d_ PUBLISHER'S TRANSLATION: They alone are holy men (Sâdhus) who are devoid of any longing for worldly objects, free from delusion and are devoted to the truth of Shiva._x000d_ _x000d_ _x000d_ 9. Call often to mind that proverb "The eye is not satisfied with seeing, nor the ear filled with hearing". (The Imitation of Christ V.5.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: [reference only]_x000d_ __Eccles. 1.8. _x000d_ _x000d_ _x000d_ 10. Endeavour, therefore, to withdraw thy heart from the love of visible things and to turn thyself to the invisible. For they that follow their lusts stain their own consciences and lose the grace of God. (The Imitation of Christ V.5.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Mahabharata, 2.63_x000d_ (Yayâtigâthâ)_x000d_ _x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: Desire is never satisfied by the enjoyment of desires; it only increases the more, as fire when butter is poured upon it. _x000d_ _x000d_ _x000d_ _x000d_ CHAPTER 3_x000d_ _x000d_ Of the Doctrine of Truth_x000d_ _x000d_ 11. What availeth it to cavil and dispute much about dark and hidden things; for ignorance of which we shall not be reproved at the day of judgement? (The Imitation of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE:_x000d_ According to the Christian view, God will judge all beings on the last day (the day of the dissolution of the world), and will award heaven or hell according to the virtues or vices of dif¬ferent individuals._x000d_ _x000d_ _x000d_ 12. He to whom the Eternal Word speaketh is delivered from many an opinion. (The Imitation of Christ V.2.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE:_x000d_ This Word is somewhat similar to the Maya of the Vedan¬tists. This Itself was manifested in the form of Christ._x000d_ _x000d_ _x000d_ CHAPTER 5_x000d_ _x000d_ Of the Reading of Holy Scriptures_x000d_ _x000d_ _x000d_ 13. Truth, not eloquence, is to be sought for in Holy Scripture. Each part of the Scripture is to be read with the same Spirit wherewith it was written. (The Imitation of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Katha Upanishad 1.2.9_x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: Neither is the mind to be disturbed by vain arguments, for it is no more a question of argument; it is a question of fact. _x000d_ _x000d_ _x000d_ 14. Let not the authority of the writer offend thee, whether he be of great or small learning; but let the love of pure truth draw thee to read. (The Imitation of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Laws of Manu 2.238_x000d_ _x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: Learn supreme knowl¬edge with service even from the man of low birth. _x000d_ _x000d_ _x000d_ CHAPTER 6_x000d_ _x000d_ Of Inordinate Affections_x000d_ _x000d_ 15. Whensoever a man desireth anything inordinately, he be¬cometh presently disquieted in himself. (The Imitation of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Bhagavad Gita 2.67_x000d_ _x000d_ SWAMI VIVEKANANDA'S TRANSLATION: For the mind which fol lows in the wake of the wandering senses carries away his dis crimination as a wind (carries away from its course) a boat on the waters._x000d_ _x000d_ _x000d_ 16. The proud and covetous can never rest. The poor and humble in spirit live together in all peace._x000d_ The man that is not yet perfectly dead to himself, is quickly tempted and overcome in small and trifling things. (The Imita¬tion of Christ V.1.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Bhagavad Gita 2.62 63_x000d_ _x000d_ PUBLISHER'S TRANSLATION: By thinking about sense objects, attachment to them is formed. From attachment comes longing, and longing breeds anger. From anger comes delusion, and from delusion, confused memory. From confused memory comes the ruin of discrimination; and from the ruin of discrimination, a man perishes._x000d_ _x000d_ _x000d_ 17. There is then no peace in the heart of a carnal man, nor in him that is addicted to outward things, but in the spiritual and devout man. (The Imitation of Christ V.2.)_x000d_ _x000d_ SWAMI VIVEKANANDA'S FOOTNOTE: Bhagavad Gita 2.60_x000d_ _x000d_ PUBLISHER'S TRANSLATION: The turbulent senses, O son of Kunti, violently carry away the mind of even a wise man striv¬ing after perfection.

The first of those visits was with the Holy Mother and a few of his brother-monks to the Master's native village of Kamar-pukur. They went via Antpur, arriving there on February 5, 1889, and stayed about a week. On the way to Kamarpukur the Swami had fever and vomiting. He returned to Calcutta un¬well, and had homoeopathic treatment. (According to another account he did not even reach Kamarpukur because of illness.)

Baranagore,_x000d_ 4th Feb., 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ For some reason I had been feeling today agitated and cramped in my mind, when your letter of invitation to the heavenly city of Varanasi reached me. I accept it as the call of Vishveshvara. I am now on a pilgrimage to the place of my Master's nativity, and after a sojourn of a few days there, I shall present myself to you. He must be made of stone whose mind does not melt at the sight of Kashi and its Lord! I feel now much improved in health. My regards to Jnanananda. I am coming as soon as I can. It all depends ultimately on Vishveshvara's will. . . . More when we meet._x000d_ Yours etc.,_x000d_ Vivekananda

Auntpur, _x000d_ 7th February, 1889_x000d_ Dear M__ {Master Mahashaya},_x000d_ Thanks a hundred thousand times, Master! You have hit Ramakrishna in the right point._x000d_ Few, alas, few understand him!_x000d_ Yours,_x000d_ Vivekananda_x000d_ PS. My heart leaps with joy--and it is a wonder that I do not go mad when I find anybody thoroughly launched into the midst of the doctrine which is to shower peace on earth hereafter.

Baranagore_x000d_ 22nd February, 1899_x000d_ {original in Bengali}_x000d_ Dear Sir {Shri Pramadadas Mitra},_x000d_ I had intended to go to Varanasi, and I planned to reach there after visiting the birthplace of my Master. But unluckily on the way to that village I had an attack of high fever followed by vomiting and purging as in cholera. There was again fever after three or four days--and as the body is now so weak that I can barely walk even two steps, I have been compelled now to give up my previous intention. I do not know what is God's will, but my body is quite unfit for treading on this path. Anyway, the body is not everything. Recovering my health after a few days here, I entertain the hope of visiting you there. The will of Vishweshwara, the Lord of the universe, will prevail--whatever that may be. You also kindly bless me. My respects to you and brother Jnanananda._x000d_ Your servant,_x000d_ Vivekananda

Baghbazar_x000d_ Calcutta,_x000d_ 21st March, 1889_x000d_ {original in Bengali}_x000d_ Respected Sir {Shri Pramadadas Mitra},_x000d_ It is several days since I received your last letter. Please excuse the delay in replying, which was due to some special reasons. I am very ill at present; there is fever now and then, but there is no disorder in the spleen or other organs. I am under homeopathic treatment. Now I have had to give up completely the intention of going to Varanasi. Whatever God dispenses will happen later on, according to the state of the body. If you meet brother Jnanananda, please tell him not to be held up there in expectation of my coming. My going there is very uncertain. My regards to you and Jnanananda._x000d_ Yours sincerely,_x000d_ Vivekananda

In the summer of 1889, still feeling very weak, he made the second of these visits. It was to Simultala (near Vaidyanath), a place noted for its healthy climate, where the Swami went for his health and also to see his relatives. But as the summer advanced he had an attack of acute diarrhoea and returned to Calcutta.

Shri Durga be my Refuge!_x000d_ Baranagore,_x000d_ 26th June, 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ For sundry reasons I have been unable to write to you for long, for which please excuse me. I have now obtained news of Gangadhar. He met one of my brother-disciples, and both are now staying in the Uttarakhanda (the sacred Himalayas). Four of us from here are in the Himalayas now, and with Gangadhar they are five. One brother-disciple named Shivananda came across Gangadhar at Srinagara on the way to holy Kedarnath, and Gangadhar has sent two letters here. During his first year in the Himalayas, he could not secure permission to enter Tibet, but he got it the next year. The Lamas love him much, and he had picked up the Tibetan language. He says the Lamas form ninety per cent of the population, but they mostly practise Tantrika forms of worship. The country is intensely cold--eatables there are scarcely any--only dried meat; and Gangadhar had to travel and live on that food. My health is passable, but the state of mind is terrible!_x000d_ Yours etc.,_x000d_ Vivekananda

The Swami at this time was passing through a phase of enquiry into social customs and into the inconsistencies of many scriptural passages. In his wanderings he saw for himself what a load and drag the social system was on the masses: even the scriptures forbade the study of the Vedas by Shudras. The caste system, which originally rested on individual merit and qualification, had now hopelessly degenerated into slavish insistence on birth and heredity. The Swami was convinced that the regeneration of India demanded the throwing open of the immortal truths of the Vedas and the Upanishads to the masses._x000d_ He voiced his doubts to Pramadadasbabu, who was a great Sanskrit scholar. He also asked many searching questions regarding the nature of the highest realization, the authority of the Vedas, the law of Karma, the apparent contradictions to be found in various schools of Indian philosophy, the real import of certain apparently meaningless injunctions of the Smritis, and other matters. These doubts and questions reflect only the intellectual aspect of his reaching out towards the wisdom which was his in after years. His faith in the ideal of Truth and in the realizations of the ancient seers as recorded in the scriptures was unshaken: he was striving. To understand their real significance. He wanted to reach a standpoint from which he could reconcile all contradictions and differences. "I have not lost", he wrote to Pramadadasbabu, "faith in a benign Providence nor am I ever going to lose it; my faith in the scriptures is unshaken. But by the will of God, the last six or seven years of my life have been full of constant struggles with hindrances and obstacles of all sorts. I have been vouchsafed the ideal Shastra; I have seen the ideal man; and yet I fail myself to get on with anything to the end this is my profound misery."_x000d_ But there were times when the Swami felt much "agitated and cramped" in mind. He was close to his mother and brothers who were living in abject poverty. The litigation over their ancestral property left them almost destitute. This seemed, sometimes, too much for the Swami. To bear. "Living near Calcutta", he wrote in the same letter to his friend Pramadadasbabu, "I have to witness their adversity, and with the quality of Rajas prevailing; my egotism sometimes develops into a desire to plunge into action. In such moments, a fierce combat ensues in my mind, and so I wrote that my mind was terrible. Now the lawsuit is settled. So bless me that after staying in Calcutta for a few days more to settle matters, I may hid adieu to this place for ever. Bless me that my heart may wax strong with supreme strength divine and that all forms of Maya may drop from me for aye: `We have taken up the Cross. Thou hast laid it upon us; and grant us strength that we bear it unto death. Amen.' "

VIictory to God!_x000d_ Baghbazar, Calcutta_x000d_ 4th July, 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ It pleased me highly to know all the news in your letter yesterday. You have asked me to request Gangadhar to write to you, but I see no chance thereof, for though they are sending us letters, they do not stop anywhere for more than two or three days and therefore do not receive any of ours._x000d_ Some relative of my former life has purchased a bungalow at Simultala (near Baidynath). The place being credited with a healthy climate, I stayed there for some time. But the summer heat growing excessive, I had an attack of acute diarrhoea, and I have just fled away from the place._x000d_ Words fail to describe how strong is the desire in my mind to go to Varanasi and have my soul blessed by meeting you and sojourning with you in good converse, but everything rests on His will! I wonder what linking of heart existed between us, sir, from some previous incarnation that, receiving as I do the love and affection of not a few men of wealth and position in this city of Calcutta, I am apt to feel so much bored by their society, while only through one day's interview my heart felt charmed enough to accept you as a near relative and friend in spiritual life! One reason is that you are a favoured servant of God. Another perhaps is:_x000d_ {Sanskrit} _x000d_ I am indebted to you for the advice which comes from you as the outcome of your experience and spiritual practice. It is very true, and I have also found it so very often, that one has to suffer at times for holding in one's brain novel views of all sorts._x000d_ But with me it is a different malady this time. I have not lost faith in a benign Providence nor am I going ever to lose it my faith in the scriptures is unshaken. But by the will of God, the last six or seven years of my life have been full of constant struggles with hindrances and obstacles of all sorts. I have been vouchsafed the ideal Shastra; I have seen the ideal man; and yet fail myself to get on with anything to the end this is my profound misery._x000d_ And particularly, I see no chance of success while remaining near Calcutta. In Calcutta live my mother and two brothers. I am the eldest; the second is preparing for the First Arts Examination, and the third is young._x000d_ They were quite well off before, but since my father's death, it is going very hard with them they even have to go fasting at times! To crown all, some relatives, taking advantage of their helplessness, drove them away from the ancestral residence. Though a part of it is recovered through suing at the High Court, destitution is now upon them--a matter of course in litigation._x000d_ Living near Calcutta I have to witness their adversity, and the quality of Rajas prevailing, my egotism sometimes develops into the form of a desire that rises to plunge me into action; in such moments, a fierce fighting ensues in my mind, and so I wrote that the state of my mind was terrible. Now their lawsuit has come to an end. So bless me that after a stay here in Calcutta for a few days more to settle matters, I may bid adieu to this place for ever._x000d_ {Sanskrit} _x000d_ Bless me that my heart may wax strong with supreme strength Divine, and that all forms of Maya may drop off from me for aye: "We have taken up the Cross, Thou hast laid it upon us and grant us strength that we bear it unto death. Amen!"--Imitation of Christ ._x000d_ I am now staying in Calcutta. My address is: c/o Balaram Babu, 57 Ramkanta Bose's Street, Baghbazar, Calcutta._x000d_ Yours etc.,_x000d_ Vivekananda

Simla (Calcutta)_x000d_ 14th July, 1889_x000d_ {original in Bengali}_x000d_ Respected Sir {Shri Pramadadas Mitra},_x000d_ I was very glad to get your letter. In such circumstances many give the advice to incline towards the worldly life. But you are truthful and have an adamantine heart. I have been highly comforted by your encouraging and cheering words. My difficulties here have almost come to a close--only I have engaged the services of a broker for the sale of a piece of land, and I hope the sale will be over soon. In that case, I shall be free from all worry and shall at once go straight off to you to Varanasi._x000d_ Your servant,_x000d_ Vivekananda

All Glory to God!_x000d_ Baranagore, Calcutta_x000d_ 7th Aug., 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ It is more than a week since I received your letter, but having had another attack of fever, I could not send a reply all this time, for which please excuse me. For an interval of a month and a half I kept well, but I have suffered again for the last ten days; now I am doing well._x000d_ I have certain questions to put, and you, sir, have a wide knowledge of Sanskrit; so please favour me with answers to the following:_x000d_ 1. Does any narrative occur about Satyakama, son of Jabala, and about Janashruti, anywhere else in the Vedas excepting the Upanishads? _x000d_ 2. In most cases where Shankaracharya quotes Smriti in his commentary on the Vedanta-Sutras , he cites the authority of the Mahabharata. But seeing that we find clear proofs about caste being based on qualification both in the Bhishmaparva of the Mahabharata and in the stories there of the Ajagara and of Uma and Maheshvara, has he made any mention in his writings of this fact?_x000d_ 3. The doctrine of caste in the Purusha-Sukta of the Vedas does not make it hereditary--so what are those instances in the Vedas where caste has been made a matter of hereditary transmission?_x000d_ 4. The Acharya could not adduce any proof from the Vedas to the effect that the Shudra should not study the Vedas. He only quotes {Sanskrit} (Tai. Samhita, VII.i.l.6) to maintain that when he is not entitled to perform Yajnas, he has neither any right to study the Upanishads and the like. But the same Acharya contends with reference to {Sanskrit}, (Vedanta-Sutras , I.i.l) that the word {Sanskrit} here does not mean "subsequent to the study of the Vedas", because it is contrary to proof that the study of the Upanishad is not permissible without the previous study of the Vedic Mantras and Brahmanas and because there is no intrinsic sequence between the Vedic Karma-kanda and Vedic Jnana-kanda. It is evident, therefore, that one may attain to the knowledge of Brahman without having studied the ceremonial parts of the Vedas. So if there is no sequence between the sacrificial practices and Jnana, why does the Acharya contradict his own statement when it is a case of the Shudras, by inserting the clause "by force of the same logic"? Why should the Shudra not study the Upanishad?_x000d_ I am mailing you, sir, a book named Imitation of Christ written by a Christian Sannyasin. It is a wonderful book. One is astonished to find that such renunciation, Vairagya, and Dasya-Bhakti have existed even among the Christians. Probably you may have read this book before; if not, it will give me the greatest pleasure if you will kindly read it._x000d_ Yours etc.,_x000d_ Vivekananda

Baranagore_x000d_ 17th Aug., 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ You have expressed embarrassment in your last favour for being addressed reverentially. But the blame attaches not to me but to your own excellent qualities. I wrote in one letter before that from the way I feel attracted by your lofty virtues, it seems we had some affinity from previous births. I make no distinction as to householder or Sannyasin in this, that for all time my head shall bend low in reverence wherever I see greatness, broadness of heart, and holiness--Shantih! Shantih! Shantih! My prayer is that among the many people embracing Sannyasa nowadays, greedy of honour, posing renunciation for the sake of a living, and fallen off from the ideal on both sides, may one in a lakh at least become high-souled like you! To you my Brahmin fellow-disciples who have heard of your noble virtues tender their best prostrations._x000d_ About one amongst my several questions to which you sent your replies, my wrong idea is corrected. For this I shall remain indebted to you for ever. Another of these questions was: Whether Acharya Shankara gives any conclusion regarding caste based on Gunas as mentioned in Puranas like the Mahabharata. If he does, where is it to be found? I have no doubt that according to the ancient view in this country, caste was hereditary, and it cannot also be doubted that sometimes the Shudras used to be oppressed more than the helots among the Spartans and the negroes among the Americans! As for myself, I have no partiality for any party in this caste question, because I know it is a social law and is based on diversity of Guna and Karma. It also means grave harm if one bent on going beyond Guna and Karma cherishes in mind any caste distinctions. In these matters, I have got some settled ideas through the grace of my Guru but, if I come to know of your views, I may just confirm some points or rectify others in them. One doesn't have honey dripping unless one pokes at the hive--so I shall put you some more questions; and looking upon me as ignorant and as a boy, please give proper replies without taking any offence. _x000d_ 1. Is the Mukti, which the Vedanta-Sutras speaks of, one and the same with the Nirvana of the Avadhuta-Gita and other texts?_x000d_ 2. What is really meant by Nirvana if, according to the aphorism, "Without the function of creating etc." (ibid., IV.iv.7), none can attain to the fullest Godhead?_x000d_ 3. Chaitanya-deva is said to have told Sarvabhauma at Puri, "I understand the Sutras (aphorisms) of Vyasa, they are dualistic; but the commentator makes them, monistic, which I don't understand." Is this true? Tradition says, Chaitanya-deva had a dispute with Prakashananda Sarasvati on the point, and Chaitanya-deva won. One commentary by Chaitanya-deva was rumoured to have been existing in Prakashananda's Math._x000d_ 4. In the Tantra, Acharya Shankara has been called a crypto-Buddhist; views expressed in Prajnaparamita , the Buddhist Mahayana book, perfectly tally with the Vedantic views propounded by the Acharya. The author of Panchadashi also says, "What we call Brahman is the same truth as the Shunya of the Buddhist." What does all this mean?_x000d_ 5. Why has no foundation for the authority of the Vedas been adduced in the Vedanta-Sutras ? First, it has been said that the Vedas are the authority for the existence of God, and then it has been argued that the authority for the Vedas is the text: "It is the breath of God." Now, is this statement not vitiated by what in Western logic is called an argument in a circle?_x000d_ 6. The Vedanta requires of us faith, for conclusiveness cannot be reached by mere argumentation. Then why, has the slightest flaw, detected in the position of the schools of Sankhya and Nyaya, been overwhelmed with a fusillade of dialectics? In whom, moreover, are we to put our faith? Everybody seems to be mad over establishing his own view; if, according to Vyasa, even the great Muni Kapila, "the greatest among perfected souls", is himself deeply involved in error, then who would say that Vyasa may not be so involved in a greater measure? Did Kapila fail to understand the Vedas?_x000d_ 7. According to the Nyaya, "Shabda or Veda (the criterion of truth), is the word of those who have realised the highest"; so the Rishis as such are omniscient. Then how are they proved, according to the Surya-siddhanta , to be ignorant of such simple astronomical truths? How can we accept their intelligence as the refuge to ferry us across the ocean of transmigratory existence, seeing that they speak of the earth as triangular, of the serpent Vasuki as the support of the earth and so on?_x000d_ 8. If in His acts of creation God is dependent on good and evil Karmas, then what does it avail us to worship Him? There is a fine song of Nareshchandra, where occurs the following: "If what lies in one's destiny is to happen anyhow, O Mother, then what good all this invoking by the holy name of Durga?"_x000d_ 9. True, it is improper to hold many texts on the same subject to be contradicted by one or two. But why then are the long-continued customs of Madhuparka and the like repealed by one or two such texts as, "The horse sacrifice, the cow sacrifice, Sannyasa, meat-offerings in Shraddha", etc.? If the Vedas are eternal, then what are the meaning and justification of such specifications as "this rule of Dharma is for the age of Dvapara," "this for the age of Kali", and so forth?_x000d_ 10. The same God who gives out the Vedas becomes Buddha again to annul them; which of these dispensations is to be obeyed? Which of these remains authoritative, the earlier or the later one?_x000d_ 11. The Tantra says, in the Kali-Yuga the Veda-Mantras are futile. So which behest of God, the Shiva, is to be followed?_x000d_ 12. Vyasa makes out in the Vedanta-Sutras that it is wrong to worship the tetrad of divine manifestation, Vasudeva, Sankarshana, etc., and again that very Vyasa expatiates on the great merits of that worship in the Bhagavata ! Is this Vyasa a madman?_x000d_ I have many doubts besides these, and, hoping to have them dispelled from my mind through your kindness, I shall lay them before you in future. Such questions cannot be all set forth except in a personal interview; neither can as much satisfaction be obtained as one expects to. So I have a mind to lay before you all these facts when presenting myself to you, which I expect will be very soon, by the grace of the Guru._x000d_ I have heard it said that without inner progress in the practice of religion, no true conclusion can be reached concerning these matters, simply by means of reasoning; but satisfaction, at least to some extent, seems to be necessary at the outset._x000d_ Yours etc.,_x000d_ Vivekananda

Baghbazar, Calcutta,_x000d_ 2nd Sept., 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ Some days ago I received your two kind letters. I am very much pleased to find in you a wonderful harmony of Jnana and Bhakti. Your advice to me to give up arguing and disputing is very true indeed, and that is really the goal of life for the individual--"Sundered are the knots of the heart, torn off are all his doubts, and the seeds of his Karma wear off, when the sight of the Transcendent One is gained." But then, as my Master used to say, when a pitcher is being filled (by immersion), it gurgles, but when full, it is noiseless; know my condition to be the same. Within two or three weeks perhaps, I shall be able to meet you--may God fulfil that wish!_x000d_ Yours etc.,_x000d_ Vivekanand

Baghbazar,_x000d_ 3rd Dec., 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ I have not heard from you for a long time, I hope you are doing well in body and mind. Two of my brother-disciples are shortly leaving for Varanasi. One is Rakhal by name, the other is Subodh. The first-named was beloved of my Master and used to stay much with him. Please recommend them to some Satra (house of alms) during their stay in the city, if you find it convenient. You will hear from them all my news._x000d_ With my best regards and greetings._x000d_ Yours etc.,_x000d_ Vivekananda_x000d_ PS. Gangadhar is now proceeding to Kailas. The Tibetans wanted to slash him up on the way, taking him to be a spy of the foreigners. Eventually some Lamas kindly set him free. We obtain this news from a Tibet-going trader. Gangadhar's blood won't cool down before seeing Lhasa. The gain is that his physical endurance has grown immensely--one night he passed uncovered on a bed of snow, and that without much hardship._x000d_ Vivekananda

Baranagore, Calcutta,_x000d_ 13th Dec., 1889_x000d_ {original in Bengali}_x000d_ Dear Sir {Pramadadas Mitra},_x000d_ I have all particulars from your letter; and from Rakhal's which followed, I came to know of your meeting. I have received the pamphlet written by you. A kind of scientific Advaitism has been spreading in Europe ever since the theory of the conservation of energy was discovered, but all that is Parinamavada, evolution by real modification. It is good you have shown the difference between this and Shankara's Vivartavada (progressive manifestation by unreal superimposition). I can't appreciate your citing Spencer's parody on the German transcendentalists; he himself is fed much on their doles. It is doubtful whether your opponent Gough understands his Hegel sufficiently. Anyway, your rejoinder is very pointed and thrashing._x000d_ Yours etc.,_x000d_ Vivekananda

At such times the Swami would feel the strong desire to go on pilgrimage, to pass his days in meditation and austerity. Often he would resolve to go to Varanasi and spend time in the sacred city of Vishwanath. The presence of Pramadadasbabu there was an added attraction, for with him he might discuss many intricate problems having to do with the scriptures. Life in Calcutta was becoming unbearable to him. Akhandananda was wandering in the Himalayas, and several times wrote of crossing over to Tibet. He gave interesting descriptions of the Tibetan people and their customs. Four other brother-monks were also in the Himalayas; and so the Swami was irresistibly drawn there.