[Letter to Shri Yajneshwar Bhattacharya]
[Translated from Bengali]
5th January, 1890.
MY DEAR FAKIR,
...A word for you. Remember always, I may not see you again. Be moral. Be brave. Be a heart-whole man. Strictly moral, brave unto desperation. Don't bother your head with religious theories. Cowards only sin, brave men never, no, not even in mind. Try to love anybody and everybody. Be a man and try to make those immediately under your care, namely Ram, Krishnamayi, and Indu, brave, moral, and sympathising. No religion for you, my children, but morality and bravery. No cowardice, no sin, no crime, no weakness; the rest will come of itself. ...And don't take Ram with you ever or ever allow him to visit a theatre or any enervating entertainment whatever.
MY DEAR RAM, KRISHNAMAYI, AND INDU,
Bear in mind, my children, that only cowards and those who are weak commit sin and tell lies. The brave are always moral. Try to be moral, try to be brave, try to be sympathizing.
[Letter to Pandit Shankarlal of Khetri]
20th September, 1892.
DEAR PANDITJI MAHÂRÂJ,
Your letter has reached me duly. I do not know why I should be undeservingly praised. "None is good, save One, that is, God", as the Lord Jesus hath said. The rest are only tools in His hands. "Gloria in Excelsis", "Glory unto God in the highest", and unto men that deserve, but not to 'such an undeserving one like me.’ Here "the servant is not worthy of the hire"; and a Fakir, especially, has no right to any praise whatsoever; for would you praise your servant for simply doing his duty?
...My unbounded gratitude to Pandit Sundarlaiji(?), and to my Professor^ for this kind remembrance of me.
Now I would tell you something else. The Hindu mind was ever deductive and never synthetic or inductive. In all our philosophies, we always find hair-splitting arguments, taking for granted some general proposition, but the proposition itself may be as childish as possible. No body ever asked or searched the truth of these general pro positions. Therefore independent thought we have almost none to speak of, and hence the dearth of those sciences which are the results of observation and generalization. And why was it thus?— From two causes: The tremendous heat of the climate forcing us to love rest and contemplation better than activity, and the Brahmins as priests never undertaking journeys or voyages to distant lands. There were voyagers and people who traveled far; but they were almost always traders, i.e. people from whom priestcraft and their own sole love for gain had taken away all capacity for intellectual development. So their observations, instead of adding to the store of human knowledge, rather degenerated it; for their observations were bad and their accounts exaggerated and tortured into fantastical shapes, until they passed all recognition.
So you see, we must travel, we must go to foreign parts. We must see how the engine of society works in other countries, and keep free and open communication with what is going on in the minds of other nations, if we really want to be a nation again. And over and above all, we must cease to tyrannize. To what a ludicrous state are we brought! If a Bhangi comes to anybody as a Bhangi, he would be shunned as the plague; but no sooner does he get a cupful of water poured upon his head with some mutterings of prayers by a Padre, and get a coat on his back, no matter how threadbare, and come into the room of the most orthodox Hindu-I don't see the man who then dare refuse him a chair and a hearty shake of the hands! Irony can go no further. And come and see what they, the Padres, are doing here in the Dakshin(south). They are converting the lower classes by lakhs; and in Travancore, the most priest-ridden country in India— where every bit of land is owned by the Brahmins... nearly one-fourth has become Christian! And I cannot blame them; what part have they in David and what in Jesse? When, when, O Lord, shall man be brother to man?
^with whom he read the Maha-Bhâshya on Panini.