At Cape Comorin the Swami became as excited as a child. He rushed to the temple to worship the Divine Mother. He prostrated himself before the Virgin Goddess.1 As he came out and looked at the sea his eyes fell on a rock. Swimming to the islet through shark-infested waters, he sat on a stone. His heart thumped with emotion. His great journey from the snow-capped Himalayas to the ‘Land’s End’ was completed. He had travelled the whole length of the Indian subcontinent, his beloved motherland, which, together with his earthly mother, was ‘superior to heaven itself.’
Sitting on the stone, he recalled what he had seen with his own eyes: the pitiable condition of the Indian masses, victims of the unscrupulous whims of their rulers, landlords, and priests. The tyranny of caste had sapped their last drop of blood. In most of the so-called leaders who shouted from the housetops for the liberation of the people, he had seen selfishness personified. And now he asked himself what his duty was in this situation. Should he regard the world as a dream and go into solitude to commune with God? He had tried this several times, but without success. He remembered that, as a sannyasin, he had taken the vow to dedicate himself to the service of God; but this God, he was convinced, was revealed through humanity. And his own service to this God must begin, therefore, with the humanity of India. ‘May I be born again and again,’ he exclaimed, ‘and suffer a thousand miseries, if only I may worship the only God in whom I believe, the sum total of all souls, and above all, my God the wicked, my God the afflicted, my God the poor of all races!’
Through austerity and self-control the Swami had conserved great spiritual power. His mind had been filled with the wisdom of the East and the West. He had received in abundance Sri Ramakrishna’s blessings. He also had had many spiritual experiences of his own. He must use all of these assets, he concluded, for the service of God in man.
But what was to be the way?
The clear-eyed prophet saw that religion was the backbone of the Indian nation. India would rise through a renewal and restoration of that highest spiritual consciousness which had made her, at all times, the cradle of nations and the cradle of faith. He totally disagreed with foreign critics and their Indian disciples who held that religion was the cause of India’s downfall. The Swami blamed, rather, the falsehood, superstition, and hypocrisy that were practised in the name of religion. He himself had discovered that the knowledge of God’s presence in man was the source of man’s strength and wisdom. He was determined to awaken this sleeping divinity. He knew that the Indian culture had been created and sustained by the twin ideals of renunciation and service, which formed the core of Hinduism. And he believed that if the national life could be intensified through these channels, everything else would take care of itself. The workers for India’s regeneration must renounce selfishness, jealousy, greed, and lust for power, and they must dedicate themselves to the service of the poor, the illiterate, the hungry, and the sick, seeing in them the tangible manifestations of the Godhead. People required education, food, health, and the knowledge of science and technology to raise their standard of living. The attempt to teach metaphysics to empty stomachs was sheer madness. The masses everywhere were leading the life of animals on account of ignorance and poverty; therefore these conditions should be removed.
But where would the Swami find the fellow workers to help him in this gigantic task?
He wanted whole-time servants of God; workers without worldly ties or vested interests. And he wanted them by thousands. His eyes fell upon the numerous monks who had renounced the world in search of God. But alas, in present-day India most of these led unproductive lives. He would have to infuse a new spirit into them, and they in their turn would have to dedicate themselves to the service of the people. He hit upon a plan, which he revealed later in a letter to a friend. ‘Suppose,’ the Swami wrote, ‘some disinterested sannyasins, bent on doing good to others, went from village to village, disseminating education and seeking in various ways to better the condition of all, down to the untouchable, through oral teaching and by means of maps, magic lanterns, globes, and other accessories — would that not bring forth good in time? All these plans I cannot write out in this brief letter. The long and short of it is that if the mountain does not come to Mahomet, Mahomet must go to the mountain. The poor are too poor to go to schools; they will gain nothing by reading poetry and all that sort of thing. We, as a nation, have lost our individuality. We have to give back to the nation its lost individuality and raise the masses.’
Verily, the Swami, at Kanyakumari, was the patriot and prophet in one. There he became, as he declared later to a Western disciple, ‘a condensed India.’
But where were the resources to come from, to help him realize his great vision?
He himself was a sannyasin, a penniless beggar. The rich of the country talked big and did nothing. His admirers were poor. Suddenly a heroic thought entered his mind: he must approach the outside world and appeal to its conscience. But he was too proud to act like a beggar. He wanted to tell the West that the health of India and the sickness of India were the concern of the whole world. If India sank, the whole world would sink with her. For the outside world, in turn, needed India, her knowledge of the Soul and of God, her spiritual heritage, her ideal of genuine freedom through detachment and renunciation; it needed these in order to extricate itself from the sharp claws of the monster of materialism.
Then to the Swami, brooding alone and in silence on that point of rock off the tip of India, the vision came; there flashed before his mind the new continent of America, a land of optimism, great wealth, and unstinted generosity. He saw America as a country of unlimited opportunities, where people’s minds were free from the encumbrance of castes or classes. He would give the receptive Americans the ancient wisdom of India and bring back to his motherland, in exchange, the knowledge of science and technology. If he succeeded in his mission to America, he would not only enhance India’s prestige in the Occident, but create a new confidence among his own people. He recalled the earnest requests of his friends to represent India in the forthcoming Parliament of Religions in Chicago. And in particular, he remembered the words of the friends in Kathiawar who had been the first to encourage him to go to the West: ‘Go and take it by storm, and then return!’
He swam back to the continent of India and started northwards again, by the eastern coast.
It may be mentioned here that during the Swami’s trip across the country, just described, there had taken place may incidents that strengthened his faith in God, intensified his sympathy for the so-called lower classes, and broadened his general outlook on life and social conventions.
Several times, when he had had nothing to eat, food had come to him unsought, from unexpected quarters. The benefactors had told him that they were directed by God. Then, one day, it had occurred to the Swami that he had no right to lead the life of a wandering monk, begging his food from door to door, and thus depriving the poor of a few morsels which they could otherwise share with their families. Forthwith he entered a deep forest and walked the whole day without eating a grain of food. At nightfall he sat down under a tree, footsore and hungry, and waited to see what would happen next. Presently he saw a tiger approaching. ‘Oh,’ he said, ‘this is right; both of us are hungry. As this body of mine could not be of any service to my fellow men, let it at least give some satisfaction to this hungry animal.’ He sat there calmly, but the tiger for some reason or other changed its mind and went off in another direction. The Swami spent the whole night in the forest, meditating on God’s inscrutable ways. In the morning he felt a new surge of power.
During his wanderings in the Himalayas, he was once the guest of a Tibetan family and was scandalized to see that polyandry was practised by its members; six brothers sharing a common wife. To the Swami’s protest, the eldest brother replied that a Tibetan would consider it selfishness to enjoy a good thing all by himself and not share it with his brothers. After deep thought the Swami realized the relativity of ethics. He saw that many so-called good and evil practices had their roots in the traditions of society. One might argue for or against almost anything. The conventions of a particular society should be judged by its own standards. After that experience, the Swami was reluctant to condemn hastily the traditions of any social group.
One day Swamiji was sharing a railway compartment with two Englishmen, who took him for an illiterate beggar and began to crack jokes in English at his expense. At the next station they were astonished to hear him talking with the station-master in perfect English. Embarrassed, they asked him why he had not protested against their rude words. With a smile, the Swami replied, ‘Friends, this is not the first time that I have seen fools.’ The Englishmen became angry and wanted a fight. But looking at the Swami’s strong body, they thought that discretion was the better part of valour, and apologized. In a certain place in Rajputana, the Swami was busy for three days and nights by people seeking religious instruction. Nobody cared about his food or rest. After they left, a poor man belonging to a low caste offered him, with great hesitation, some uncooked food, since he, being an untouchable, was afraid to give him a prepared meal. The Swami, however, persuaded the kind-hearted man to prepare the meal for him and ate it with relish. Shedding tears of gratitude, the Swami said to himself, ‘Thousands of such good people live in huts, and we despise them as untouchables!’
In Central India he had to pass many hard days without food or shelter, and it was during this time that he lived with a family of outcaste sweepers and discovered the many priceless spiritual virtues of those people, who cowered at the feet of society. Their misery choked him and he sobbed: ‘Oh, my country! Oh, my country!’
To resume the story of Swamiji’s wandering life: From Cape Comorin he walked most of the way to Madras, stopping at Ramnad and Pondicherry. His fame had already spread to the premier city of South India, and he was greeted by a group of enthusiastic young men. In Madras he publicly announced his intention of going to America. His devotees here collected funds for the trip, and it was through them that he later started his Indian work in an organized form.
Here, in Madras, he poured his whole soul into the discussion of religion, philosophy, science, literature, and history. He would blaze up at people who, for lack of time or zeal, did not practise meditation. ‘What!’ he thundered at a listener. ‘Those giants of old, the ancient rishis, who never walked but strode, standing by whose side you would shrivel into a moth — they, sir, had time for meditation and devotions, and you have none!’
To a scoffer he said: ‘How dare you criticize your venerable forefathers in such a fashion? A little learning has muddled your brain. Have you tested the wisdom of the rishis? Have you even as much as read the Vedas? There is a challenge thrown by the rishis. If you dare oppose them, take it up.’
At Hyderabad, the capital of the Nizam’s State, he gave his first public lecture, the subject being ‘My Mission to the West.’ The audience was impressed and the Swami was pleased to see that he could hold his own in this new field of activity.
When the devotees in Madras brought him the money for his voyage to America, he refused to accept it and asked them to distribute it among the poor. How was he to know that the Lord wanted him to go to America? Perhaps he was being carried away by his own ambition. He began to pray intensely for divine guidance. Again money was offered to him by some of his wealthy friends, and again he refused. He said to his disciples: ‘If it is the Mother’s wish that I should go to the West, then let us collect money from the people. It is for them that I am going to the West — for the people and the poor!’
The Swami one day had a symbolic dream, in which he saw Sri Ramakrishna walking into the water of the ocean and beckoning him to follow. He also heard the authoritative word ‘Go!’ In response to a letter that he had written to Sarada Devi, the Holy Mother, she gave him her blessings for the fulfilment of his desire, knowing that it was Ramakrishna’s wish that he should undertake the journey to America. And now, at last, he felt sure of his call.
When everything was arranged for the departure, there suddenly arrived in Madras the private secretary of Swamiji’s disciple the Raja of Khetri, bearing the happy news of the birth of a royal son. The Swami was earnestly desired to bless the heir apparent. He consented, and the Raja was overjoyed to see him.
At Khetri an incident occurred that the Swami remembered all his life. He was invited by the Maharaja to a musical entertainment in which a nautch-girl was to sing, and he refused to come, since he was a monk and not permitted to enjoy secular pleasures. The singer was hurt and sang in a strain of lamentation. Her words reached the Swami’s ears:
Look not, O Lord, upon my sins!
Is not Same-sightedness Thy name?
One piece of iron is used
Inside the holy shrine,
Another for the knife
Held in the butcher’s hand;
Yet both of these are turned to gold
When touched by the philosophers’ stone.
Sacred the Jamuna’s water,
Foul the water in the ditch;
Yet both alike are sanctified
Once they have joined the Ganga’s stream.
So, Lord, look not upon my sins!
Is not Same-sightedness Thy name?
The Swami was deeply moved. This girl, whom society condemned as impure, had taught him a great lesson: Brahman, the Ever Pure, Ever Free, and Ever Illumined, is the essence of all beings. Before God there is no distinction of good and evil, pure and impure. Such pairs of opposites become manifest only when the light of Brahman is obscured by maya. A sannyasin ought to look at all things from the standpoint of Brahman. He should not condemn anything, even a so-called impure person.
The Swami then joined the party and with tears in his eyes said to the girl: ‘Mother, I am guilty. I was about to show you disrespect by refusing to come to this room. But your song awakened my consciousness.’
The Swami assumed at the Raja’s request the name of Vivekananda, and the Raja accompanied him as far as Jaipur when he departed for Bombay. On his way to Bombay the Swami stopped at the Abu Road station and met Brahmananda and Turiyananda. He told them about his going to America. The two brother disciples were greatly excited. He explained to them the reason for his going: it was India’s suffering. ‘I travelled,’ he said, ‘all over India. But alas, it was agony to me, my brothers, to see with my own eyes the terrible poverty of the masses, and I could not restrain my tears! It is now my firm conviction that to preach religion amongst them, without first trying to remove their poverty and suffering, is futile. It is for this reason — to find means for the salvation of the poor of India — that I am going to America.’
Addressing Turiyananda, he said, ‘Brother, I cannot understand your so-called religion.’ His face was red with his rising blood. Shaking with emotion, he placed his hand on his heart, and said: ‘But my heart has grown much, much larger, and I have learnt to feel. Believe me, I feel it very sadly.’ He was choked, and then fell silent. Tears rolled down his cheeks.
Many years later Turiyananda said, while describing the incident: ‘You can imagine what went through my mind when I heard these pathetic words and saw the majestic sadness of Swamiji. “Were not these,” I thought, “the very words and feelings of Buddha?”‘ And he remembered that long ago Naren had visited Bodh-Gaya and in deep meditation had felt the presence of Buddha.
Another scene of the same nature, though it occurred much later, may be recounted here. Swami Turiyananda called on his illustrious brother disciple, after the latter’s triumphant return from America, at the Calcutta home of Balaram Bose, and found him pacing the veranda alone. Deep in thought, he did not notice Turiyananda’s presence. He began to hum under his breath a celebrated song of Mirabai, and tears welled up in his eyes. He stopped and leaned against the balustrade, and hid his face in his palms. He sang in an anguished voice, repeating several times: ‘Oh, nobody understands my sorrow!’ And again: ‘Only he who suffers knows the depth of my sorrow!’ The whole atmosphere became heavy with sadness. The voice pierced Swami Turiyananda’s heart like an arrow; but he could not understand the cause of Vivekananda’s suffering. Then he suddenly realized that it was a tremendous universal sympathy with the suffering and oppressed everywhere that often made him shed tears of burning blood; and of these the world would never know.
The Swami arrived in Bombay accompanied by the private secretary to the Raja of Khetri, the Prince having provided him with a robe of orange silk, an ochre turban, a handsome purse, and a first-class ticket on the S.S. ‘Peninsular’ of the Peninsular and Orient Company, which would be sailing on May 31, 1893. The Raja had also bestowed on him the name by which he was to become famous and which was destined to raise India in the estimation of the world.
The ship steamed out of the harbour on the appointed day, and one can visualize the Swami standing on its deck, leaning against the rail and gazing at the fast fading landscape of his beloved motherland. What a multitude of pictures must have raced, at that time, through his mind: the image of Sri Ramakrishna, the Holy Mother, and the brother disciples, either living at the Baranagore monastery or wandering through the plains and hills of India! What a burden of memories this lad of twenty-nine was carrying! The legacy of his noble parents, the blessings of his Master, the wisdom learnt from the Hindu scriptures, the knowledge of the West, his own spiritual experiences, India’s past greatness, her present sorrow, and the dream of her future glory, the hopes and aspirations of the millions of India’s brown men toiling in their brown fields under the scorching tropical sun, the devotional stories of the Puranas, the dizzy heights of Buddhist philosophy, the transcendental truths of Vedanta, the subtleties of the Indian philosophical systems, the soul-stirring songs of the Indian poets and mystics, the stone-carvings and the frescoes of the Ellora and Ajanta caves, the heroic tales of the Rajput and Mahratta fighters, the hymns of the South Indian Alwars, the snow peaks of the towering Himalayas, the murmuring music of the Ganga — all these and many such thoughts fused together to create in the Swami’s mind the image of Mother India, a universe in miniature, whose history and society were the vivid demonstration of her philosophical doctrine of unity in diversity. And could India have sent a son worthier than Vivekananda to represent her in the Parliament of Religions — a son who had learnt his spiritual lessons at the feet of a man whose very life was a Parliament of Religions — a son whose heart was big enough to embrace the whole of humanity and to feel for all in its universal compassion?
Soon the Swami adjusted himself to the new life on board the ship — a life completely different from that of a wandering monk. He found it a great nuisance to look after his suitcases, trunk, valise, and wardrobe. His orange robe aroused the curiosity of many fellow passengers, who, however, were soon impressed by his serious nature and deep scholarship. The vessel ploughed through the blue sea, pausing at various ports on the way, and the Swami enjoyed the voyage with the happy excitement of a child, devouring eagerly all he saw.
In Colombo he visited the monasteries of the Hinayana Buddhists. On the way to Singapore he was shown the favourite haunts of the Malay pirates, whose descendants now, as the Swami wrote to an Indian friend, under the ‘leviathan guns of modern turreted battleships, have been forced to look about for more peaceful pursuits.’ He had his first glimpse of China in the busy port of Hongkong, where hundreds of junks and dinghies moved about, each with the wife of its boatman at the helm, for a whole family lived in each floating craft. The traveller was amused to notice the Chinese babies, most of whom were tied to the backs of their mothers, while the latter were busy either pushing heavy loads or jumping with agility from one craft to another. And there was a rush of boats and steam launches coming in and going out.
‘Baby John,’ the Swami wrote humorously to the same friend, ‘is every moment in danger of having his little head pulverized, pigtail and all, but he does not care a fig. The busy life seems to have no charm for him, and he is quite content to learn the anatomy of a bit of rice-cake given to him by the madly busy mother. The Chinese child is quite a little philosopher and calmly goes to work at the age when your Indian boy can hardly crawl on all fours. He has learnt the philosophy of necessity too well, from his extreme poverty.’
At Canton, in a Buddhist monastery, the Swami was received with respect as a great yogi from India. He saw in China, and later in Japan, many temples with manuscripts written in the ancient Bengali script. This made him realize the extent of the influence of India outside her own borders and strengthened his conviction about the spiritual unity of Asia.
Next the boat reached Japan, and the Swami visited Yokohama, Osaka, Kyoto, and Tokyo. The broad streets, the cage-like little houses, the pine-covered hills, and the gardens with shrubs, grass-plots, artificial pools, and small bridges impressed him with the innate artistic nature of the Japanese people. On the other hand, the thoroughly organized Japanese army equipped with guns made in Japan, the expanding navy, the merchant marine, and the industrial factories revealed to him the scientific skill of a newly awakened Asiatic nation. But he was told that the Japanese regarded India as the ‘dreamland of everything noble and great.’
His thoughts always returned to India and her people. He wrote to a disciple in Madras: ‘Come out and be men! India wants the sacrifice of at least a thousand of her young men — men, mind you, and not brutes. How many men — unselfish and thorough-going men — is Madras ready to supply, who will struggle unto death to bring about a new state of things — sympathy for the poor, bread for hungry mouths, enlightenment for the people at large, who have been brought to the level of beasts by the tyranny of your forefathers?’
From Yokohama he crossed the Pacific Ocean and arrived in Vancouver, British Columbia. Next he travelled by train to Chicago, the destination of his journey and the meeting-place of the Parliament of Religions.
The first sight of Chicago, the third largest city of the New Continent, the great civic queen of the Middle West, enthroned on the shore of Lake Michigan, with its teeming population and strange way of life — a mixture of the refinement of the Eastern coast and the crudities of the backwoods — must have bewildered, excited, and terrified the young visitor from India. Swami Vivekananda walked through the spacious grounds of the World’s Fair and was speechless with amazement. He marvelled at what the Americans had achieved through hard work, friendly co-operation with one another, and the application of scientific knowledge. Not too many years before, Chicago had consisted of only a few fishermen’s huts, and now at the magic touch of human ingenuity, it was turned into a fairyland. Never before had the Swami seen such an accumulation of wealth, power, and inventive genius in a nation. In the fair-grounds he attracted people’s notice. Lads ran after him, fascinated by his orange robe and turban. Shopkeepers and porters regarded him as a Maharaja from India and tried to impose upon him. On the Swami’s part, his first feeling was one of unbounded admiration. But a bitter disillusionment was to come.
Soon after his arrival in Chicago, he went one day to the information bureau of the Exposition to ask about the forthcoming Parliament of Religions. He was told that it had been put off until the first week of September (it was then only the end of July) and that no one without credentials from a bona fide organization would be accepted as a delegate. He was told also that it was then too late for him to be registered as a delegate. All this had been unexpected by the Swami; for not one of his friends in India — the enthusiastic devotees of Madras, the Raja of Khetri, the Raja of Ramnad, and the Maharaja of Mysore, the Ministers of the native states, and the disciples who had arranged his trip to America — had taken the trouble to make any inquiries concerning the details of the Parliament. No one had known what were to be the dates of the meetings or the conditions of admission. Nor had the Swami brought with him any letter of authority from a religious organization. All had felt that the young monk would need no letter of authorization, his personality being testimonial enough.
‘The Swami himself,’ as his Irish disciple, Sister Nivedita, wrote some years later, ‘was as simple in the ways of the world as his disciples, and when he was once sure that he was divinely called to make this attempt, he could see no difficulties in the way. Nothing could have been more typical of the lack of organizedness of Hinduism itself than this going forth of its representative unannounced, and without formal credentials, to enter the strongly guarded door of the world’s wealth and power.’
In the meantime, the purse that the Swami had carried from India was dwindling; for things were much more expensive in America than he or his friends had thought. He did not have enough to maintain him in Chicago until September. In a frantic mood he asked help from the Theosophical Society, which professed warm friendship for India. He was told that he would have to subscribe to the creed of the Society; but this he refused to do because he did not believe in most of the Theosophical doctrines. Thereupon the leader declined to give him any help. The Swami became desperate and cabled to his friends in Madras for money.
Finally, however, someone advised him to go to Boston, where the cost of living was cheaper, and in the train his picturesque dress, no less than his regal appearance, attracted a wealthy lady who resided in the suburbs of the city. She cordially invited him to be her guest, and he accepted, to save his dwindling purse. He was lodged at ‘Breezy Meadows,’ in Metcalf, Massachusetts, and his hostess, Miss Kate Sanborn, was delighted to display to her inquisitive friends this strange curiosity from the Far East. The Swami met a number of people, most of whom annoyed him by asking queer questions regarding Hinduism and the social customs of India, about which they had read in the tracts of Christian missionaries and sensational writers. However, there came to him a few serious-minded people, and among these were Mrs. Johnson, the lady superintendent of a women’s prison, and J.H. Wright, a professor of Greek at Harvard University. On the invitation of the superintendent, he visited the prison and was impressed by the humanitarian attitude of its workers towards the inmates. At once there came to his mind the sad plight of the masses of India and he wrote to a friend on August 20, 1893:
How benevolently the inmates are treated, how they are reformed and sent back as useful members of society — how grand, how beautiful, you must see to believe! And oh, how my heart ached to think of what we think of poor, the low, in India. They have no chance, no escape, no way to climb up. They sink lower and lower every day, they feel the blows showered upon them by a cruel society, and they do not know whence the blows come. They have forgotten that they too are men. And the result is slavery. … Ah, tyrants! You do not know that the obverse is tyranny and the reverse, slavery.
Swami Vivekananda had no friends in this foreign land, yet he did not lose faith. For had not a kind Providence looked after him during the uncertain days of his wandering life? He wrote in the same letter: ‘I am here amongst the children of the Son of Mary, and the Lord Jesus will help me.’
The Swami was encouraged by Professor Wright to represent Hinduism in the Parliament of Religions, since that was the only way he could be introduced to the nation at large. When he announced, however, that he had no credentials, the professor replied, ‘To ask you, Swami, for your credentials is like asking the sun about its right to shine.’ He wrote about the Swami to a number of important people connected with the Parliament, especially to the chairman of the committee on selection of delegates, who was one of his friends, and said, ‘Here is a man more learned than all our learned professors put together.’ Professor Wright bought the Swami railroad ticket for Chicago.
The train bearing Vivekananda to Chicago arrived late in the evening, and he had mislaid, unfortunately, the address of the committee in charge of the delegates. He did not know where to turn for help, and no one bothered to give information to this foreigner of strange appearance. Moreover the station was located in a part of the city inhabited mostly by Germans, who could hardly under stand his language. He knew he was stranded there, and looking around saw a huge empty wagon in the railroad freight-yard. In this he spent the night without food or a bed.
In the morning he woke up ‘smelling fresh water,’ to quote his own words, and he walked along the fashionable Lake Shore Drive, which was lined with the mansions of the wealthy, asking people the way to the Parliament grounds. But he was met with indifference. Hungry and weary, he knocked at several doors for food and was rudely treated by the servants. His soiled clothes and unshaven face gave him the appearance of a tramp. Besides, he had forgotten that he was in a land that knew thousands of ways of earning the ‘almighty dollar,’ but was unfamiliar with Franciscan poverty or the ways of religious vagabonds. He sat down exhausted on the sidewalk and was noticed from an opposite window. The mistress of the house sent for him and asked the Swami if he was a delegate to the Parliament of Religions. He told her of his difficulties. The lady, Mrs. George W. Hale, a society woman of Chicago, gave him breakfast and looked after his needs. When he had rested, she accompanied him to the offices of the Parliament and presented him to Dr. J.H. Barrows, the President of the Parliament, who was one of her personal friends. The Swami was thereupon cordially accepted as a representative of Hinduism and lodged in the house of Mr. and Mrs. John B. Lyons. Mr. and Mrs. Hale and their children as well as the Lyons, became his lifelong friends. Once again the Swami had been strengthened in his conviction that the Lord was guiding his footsteps, and he prayed incessantly to be a worthy instrument of His will.