Swami Vivekananda - Lectures, Dialogues & Life

Year 1902, Place: Belur Math Swami   Vivekananda  was staying in the Math. Some Santhal laborers used to work in the Math. They were poor, uneducated and simple. Swamiji had great sympathy, bordering on love, for these laborers who, despite honest and hard labor, could not feed their family adequately. The compassionate heart of  Swami   Vivekananda  would grieve and melt for these poor fellows. He would inquire about their family, say simple jokes, and mix with these 'lowly fellows'. The spiritual personality of Swamiji would see suffering Narayana in them. His heart would get filled with unparalleled pity, compassion, and kindness towards these Santhal workers.  Like Gopis of Vraja, who would protest to Krishna not to play the sweet music on his flute, for it attracted them to Him and His Raas Lila with such great intensity that they used to forget their homes and husbands, these workers would also protest: "O my Swamiji, do not come to us when we are working,

Go from door to door amongst the poor and lower classes of the town of Khetri and teach them religion. Also, let them have oral lessons on geography and such other subjects. No good will come of sitting idle and having princely dishes, and saying "Ramakrishna, O Lord!" — unless you can do some good to the poor. Go to other villages from time to time, and teach the people the arts of life as well as religion. Work, worship, and Jnana (knowledge) — first work, and your mind will be purified; otherwise everything will be fruitless like pouring oblations on a pile of ashes instead of in the sacred fire. When Gunanidhi comes, move from door to door of the poor and the destitute in every village of Rajputana. If people object to the kind of food you take, give it up immediately. It is preferable to live on grass for the sake of doing good to others. The Geruâ robe is not for enjoyment. It is the banner of heroic work. You must give your body, mind, and speech to "the welfare

I want that numbers of our young men should pay a visit to Japan and China every year. Especially to the Japanese, India is still the dreamland of everything high and good. And you, what are you? . . . talking twaddle all your lives, vain talkers, what are you? Come, see these people, and then go and hide your faces in shame. A race of dotards, you lose your caste if you come out! Sitting down these hundreds of years with an ever-increasing load of crystallised superstition on your heads, for hundreds of years spending all your energy upon discussing the touchableness or untouchableness of this food or that, with all humanity crushed out of you by the continuous social tyranny of ages — what are you? And what are you doing now? . . . promenading the sea-shores with books in your hands — repeating undigested stray bits of European brainwork, and the whole soul bent upon getting a thirty-rupee clerkship, or at best becoming a lawyer — the height of young India's ambition — and ever

Disciple: How will India rise again? Swamiji: Do you not see? The dawn has already appeared in the eastern sky, and there is little delay in the sun's rising. You all set your shoulders to the wheel! What is there in making the world all in all, and thinking of "My Samsâra (family and property), my Samsâra"? Your duty at present is to go from one part of the country to another, from village to village, and make the people understand that mere sitting idly won't do any more. Make them understand their real condition and say, "O ye brothers, arise! Awake! How much longer would you remain asleep!" Go and advise them how to improve their own condition, and make them comprehend the sublime truths of the Shâstras (scriptures), by presenting them in a lucid and popular way. So long the Brahmins have monopolised religion; but since they cannot hold their ground against the strong tide of time, go and take steps so that one and all in the land may get that relig

Swamiji: The essential thing is renunciation. With out renunciation none can pour out his whole heart in working for others. The man of renunciation sees all with an equal eye and devotes himself to the service of all. Does not our Vedanta also teach us to see all with an equal eye? Why then do you cherish the idea that the wife and children are your own, more than others? At your very threshold, Nârâyana Himself in the form of a poor beggar is dying of starvation! Instead of giving him anything, would you only satisfy the appetites of your wife and children with delicacies? Why, that is beastly! Disciple: To work for others requires a good deal of money at times, and where shall I get that? Swamiji: Why not do as much as lies within your power? Even if you cannot give to others for want of money, surely you can at least breathe into their ears some good words or impart some good instruction, can't you? Or does that also require money? Disciple: Yes, sir, that I can do.