# The Complete Works of Swami Vivekananda/Volume 5/Epistles - First Series/LXXXIX Mother

LXXXIX
(Translated from Bengali)
Deoghar, Vaidyanath. 3rd January, 1899.
Dear Mother,
Some very important questions have been raised in your letter. It is not possible to answer them fully in a short note, still I reply to them as briefly as possible.
(1) Rishi, Muni, or God — none has power to force an institution on society. When the needs of the times press hard on it, society adopts certain customs for self-preservation. Rishis have only recorded those customs As a man often resorts even to such means as are good for immediate self-protection but which are very injurious in the future, similarly society also not unfrequently saves itself for the time being, but these immediate means which contributed to its preservation turn out to be terrible in the long run.
For example, take the prohibition of widow-marriage in our country. Don't think that Rishis or wicked men introduced the law pertaining to it. Notwithstanding the desire of men to keep women completely under their control, they never could succeed in introducing those laws without betaking themselves to the aid of a social necessity of the time. Of this custom two points should be specially observed:
    (a) Widow-marriage takes place among the lower classes.
    (b) Among the higher classes the number of women is greater than that of men.
Now, if it be the rule to marry every girl, it is difficult enough to get one husband apiece; then how to get, in succession, two or three for each? Therefore has society put one party under disadvantage, i.e. it does not let her have a second husband, who has had one; if it did, one maid would have to go without a husband. On the other hand, widow-marriage obtains in communities having a greater number of men than women, as in their case the objection stated above does not exist. It is becoming more and more difficult in the West, too, for unmarried girls to get husbands.
Similar is the case with the caste system and other social customs.
So, if it be necessary to change any social custom the necessity underlying it should be found out first of all, and by altering it, the custom will die of itself. Otherwise no good will be done by condemnation or praise.
(2) Now the question is: Is it for the good of the public at large that social rules are framed or society is formed? Many reply to this in the affirmative; some, again, may hold that it is not so. Some men, being comparatively powerful, slowly bring all others under their control and by stratagem, force, or adroitness gain their own objects. If this be true, what can be the meaning of the statement that there is danger in giving liberty to the ignorant? What, again, is the meaning of liberty?
Liberty does not certainly mean the absence of obstacles in the path of misappropriation of wealth etc. by you and me, but it is our natural right to be allowed to use our own body, intelligence, or wealth according to our will, without doing any harm to others; and all the members of a society ought to have the same opportunity for obtaining wealth, education, or knowledge. The second question is: Those who say that if the ignorant and the poor be given liberty, i.e. full right to their body, wealth, etc., and if their children have the same opportunity to better their condition and acquire knowledge as those of the rich and the highly situated, they would become perverse — do they say this for the good of society or blinded by their selfishness? In England too I have heard, "Who will serve us if the lower classes get education?"
For the luxury of a handful of the rich, let millions of men and women remain submerged in the hell of want and abysmal depth of ignorance, for if they get wealth and education, society will be upset!
Who constitute society? The millions — or you, I, and a few others of the upper classes?
Again, even if the latter be true, what ground is there for our vanity that we lead others? Are we omniscient?
Freedom in all matters, i.e. advance towards Mukti is the worthiest gain of man. To advance oneself towards freedom — physical, mental, and spiritual — and help others to do so, is the supreme prize of man. Those social rules which stand in the way of the unfoldment of this freedom are injurious, and steps should be taken to destroy them speedily. Those institutions should be encouraged by which men advance in the path of freedom.
That in this life we feel a deep love at first sight towards a particular person who may not be endowed with extraordinary qualities, is explained by the thinkers of our country as due to the associations of a past incarnation.
Your question regarding the will is very interesting: it is the subject to know. The essence of all religions is the annihilation of desire, along with which comes, of a certainty, the annihilation of the will as well, for desire is only the name of a particular mode of the will. Why, again, is this world? Or why are these manifestations of the will? Some religions hold that the evil will should be destroyed and not the good. The denial of desire here would be compensated by enjoyments hereafter. This reply does not of course satisfy the wise. The Buddhists, on the other hand, say that desire is the cause of misery, its annihilation is quite desirable. But like killing a man in the effort to kill the mosquito on his cheek, they have gone to the length of annihilating their own selves in their efforts to destroy misery according to the Buddhistic doctrine.
The fact is, what we call will is an inferior modification of something higher. Desirelessness means the disappearance of the inferior modification in the form of will and the appearance of that superior state. That state is beyond the range of mind and intellect. But though the look of the gold mohur is quite different from that of the rupee and the pice, yet as we know for certain that the gold mohur is greater than either, so, that highest state — Mukti, or Nirvâna, call it what you like — though out of the reach of the mind and intellect, is greater than the will and all other powers. It is no power, but power is its modification, therefore it is higher. Now you will see that the result of the proper exercise of the will, first with motive for an object and then without motive, is that the will-power will attain a much higher state.
In the preliminary state, the form of the Guru is to be meditated upon by the disciple. Gradually it is to be merged in the Ishta. By Ishta is meant the object of love and devotion. . . . It is very difficult to superimpose divinity on man, but one is sure to succeed by repeated efforts. God is in every man, whether man knows it or not; your loving devotion is bound to call up the divinity in him.
Ever your well-wisher, Vivekananda.