He further observed: 'The epithet "mild Hindu" instead of being a word of reproach, ought really to point to our glory, as expressing greatness of character. For see how much moral and spiritual advancement and how much development of the qualities of love and compassion have to be acquired before one can get rid of the brutish force of one's nature, which impels a man to slaughter his brother men for self-aggrandizement!'

All through this wandering life he exchanged ideas with people in all stations and stages of life and impressed everyone with his earnestness, eloquence, gentleness, and vast knowledge of India and Western culture. Many of the ideas he expressed at this time were later repeated in his public lectures in America and India. But the thought nearest to his heart concerned the poor and ignorant villagers, victims of social injustice: how to improve the sanitary condition of the villages, introduce scientific methods of agriculture, and procure pure water for daily drinking; how to free the peasants from their illiteracy and ignorance, how to give back to them their lost confidence. Problems like these tormented him day and night. He remembered vividly the words of Sri Ramakrishna that religion was not meant for 'empty stomachs.'


To his hypochondriac disciple Haripada he gave the following sound advice: 'What is the use of thinking always of disease? Keep cheerful, lead a religious life, cherish elevating thoughts, be merry, but never indulge in pleasures which tax the body or for which you will feel remorse afterwards; then all will be well. And as regards death, what does it matter if people like you and me die? That will not make the earth deviate from its axis! We should not consider ourselves so important as to think that the world cannot move on without us.'



Now the Swami turned his steps towards picturesque Malabar. At Trivandrum, the capital of Travancore, he moved in the company of college professors, state officials, and in general among the educated people of the city. They found him equally at ease whether discussing Spencer or Sankaracharya, Shakespeare or Kalidasa, Darwin or Patanjali, Jewish history or Aryan civilization. He pointed out to them the limitations of the physical sciences and the failure of Western psychology to understand the superconscious aspect of human nature.

Orthodox brahmins regarded with abhorrence the habit of eating animal food. The Swami courageously told them about the eating of beef by the brahmins in Vedic times. One day, asked about what he considered the most glorious period of Indian history, the Swami mentioned the Vedic period, when 'five brahmins used to polish off one cow.' He advocated animal food for the Hindus if they were to cope at all with the rest of the world in the present reign of power and find a place among the other great nations, whether within or outside the British Empire.

| Vivekananda


What caste can a true devotee or the perfect soul have?
When the individual soul merges in God (like rivers in the sea), they can no more have any individuality. So how can there be then, the distinction of caste, as Brahmin, Shudra etc., belonging to the body and never to the soul?
| Yogananda (of Puri Order)