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(Translated from Bengali)
17th Aug., 1889.
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 â Shântih! Shântih! Shântih! My prayer is that among the many people embracing Sannyâsa 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.Â
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 Puranâs 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 â 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
1. Is the Mukti, which the Vedanta-Sutras speaks of, one and the same with the Nirvana of the Avadhuta-Gitâ and other texts?
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?
3. Chaitanya-deva is said to have told Sârvabhauma 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.
4. In the Tantra, Acharya Shankara has been called a crypto-Buddhist; views expressed in Prajnâparamitâ, the Buddhist Mâhâyana 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?
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?
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 Sânkhya and Nyâya, 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?
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-siddhânta, 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 Vâsuki as the support of the earth and so on?
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 Durgâ?"
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 Shrâddha", 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 Dvâpara," "this for the age of Kali", and so forth?
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?
11. The Tantra says, in the Kali-Yuga the Veda-Mantras are futile. So which behest of God, the Shiva, is to be followed?
12. Vyasa makes out in the Vedanta-Sutras that it is wrong to worship the tetrad of divine manifestation, Vâsudeva, Sankarshana, etc., and again that very Vyasa expatiates on the great merits of that worship in the Bhâgavata! Is this Vyasa a madman?
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.
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.ÂÂÂ