Complete Works of Swami Vivekananda - Vol-7
XVII
(Translated from Bengali)
[Place: Belur Math. Year: 1901.]
Swamiji has just returned from East Bengal and Assam a few days
back. He is ill, and his feet have swollen. Coming to the Math,
the disciple went upstairs and prostrated himself at Swamiji's
feet. In spite of his ill health, Swamiji wore his usual smiling
face and affectionate look.
Disciple: How are you, Swamiji?
Swamiji: What shall I speak of my health, my son? The body is
getting unfit for work day by day. It has been born on the soil of
Bengal, and some disease or other is always overtaking it. The
physique of this country is not at all good. If you want to do
some strenuous work, it cannot bear the strain. But the few days
that the body lasts, I will work for you. I shall die in harness.
Disciple: If you give up work for some time and take rest, then
you will be all right. Your life means good to the world.
Swamiji: Am I able to sit quiet, my son! Two or three days before
Shri Ramakrishna's passing away, She whom he used to call "Kali"
entered this body. It is She who takes me here and there and makes
me work, without letting me remain quiet or allowing me to look to
my personal comforts.
Disciple: Are you speaking metaphorically?
Swamiji: Oh, no; two or three days before his leaving the body, he
called me to his side one day, and asking me to sit before him,
looked steadfastly at me and fell into Samadhi. Then I really felt
that a subtle force like an electric shock was entering my body!
In a little while, I also lost outward consciousness and sat
motionless. How long I stayed in that condition I do not remember;
when consciousness returned I found Shri Ramakrishna shedding
tears. On questioning him, he answered me affectionately, "Today,
giving you my all, I have become a beggar. With this power you are
to do many works for the world's good before you will return." I
feel that power is constantly directing me to this or that work.
This body has not been made for remaining idle.
Hearing these words with speechless wonder the disciple thought -
who knows how common people will take these words? Thereupon he
changed the topic and said, "Sir, how did you like our East
Bengal?"
Swamiji: I liked it on the whole. The fields, I saw, were rich in
crops, the climate also is good, and the scenery on the hill-side
is charming. The Brahmaputra Valley is incomparable in its beauty.
The people of East Bengal are a little stronger and more active
than those of this part. It may be due to their taking plenty of
fish and meat. Whatever they do, they do with great persistence.
They use a great deal of oil and fat in their food, which is not
good, because taking too much of oily and fatty food produces fat
in the body.
Disciple: How did you find their religious consciousness?
Swamiji: About religious ideas, I noticed the people are very
conservative, and many have turned into fanatics in trying to be
liberal in religion. One day a young man brought to me, in the
house of Mohini Babu at Dacca, a photograph and said, "Sir, please
tell me who he is. Is he an Avatara?" I told him gently many times
that I know nothing of it. When even on my telling him three or
four times the boy did not cease from his persistent questioning,
I was constrained to say at last, "My boy, henceforth take a
little nutritious food and then your brain will develop. Without
nourishing food, I see your brain has become dried up." At these
words the young man may have been much displeased. But what could
I do? Unless I spoke like this to the boys, they would turn into
madcaps by degrees.
Disciple: In our East Bengal a great many Avataras have cropped up
recently.
Swamiji: People may call their Guru an Avatara; they may have any
idea of him they like. But Incarnations of God are not born
anywhere and everywhere and at all seasons. At Dacca itself I
heard there were three or four Avataras!
Disciple: How did you find the women of that side?
Swamiji: The women are very nearly the same everywhere. I found
Vaishnavism strong at Dacca. The wife of H__ seemed to be very
intelligent. With great care she used to prepare food and send it
to me.
Disciple: I heard you have been to Nag Mahashaya's place.
Swamiji: Yes, going so far, should I not visit the birthplace of
such a great soul? His wife fed me with many delicacies prepared
by her own hand. The house is charming, like a peace retreat.
There I took a swimming bath in a village pond. After that I had
such a sound sleep that I woke at half past two in the afternoon.
Of the few days I had sound sleep in my life, that in Nag
Mahashaya's house was one. Rising from sleep I had a plentiful
repast. Nag Mahashaya's wife presented me a cloth which I tied
round my head as a turban and started for Dacca. I found that the
photograph of Nag Mahashaya was being worshipped there. The place
where his remains lie interred ought to be well kept. Even now it
is not as it should be.
Disciple: The people of that part have not been able to appreciate
Nag Mahashaya.
Swamiji: How can ordinary people appreciate a great man like him?
Those who had his company are blessed indeed.
Disciple: What did you see at Kâmâkhyâ?
Swamiji: The Shillong hills are very beautiful. There I met Sir
Henry Cotton, the Chief Commissioner of Assam. He asked me,
"Swamiji, after travelling through Europe and America, what have
you come to see here in these distant hills?" Such a good and
kind-hearted man as Sir Henry Cotton is rarely found. Hearing of
my illness, he sent the Civil Surgeon and inquired after my health
mornings and evenings. I could not do much lecturing there,
because my health was very bad. On the way Nitai served and looked
after me nicely.
Disciple: What did you find the religious ideas of that part to
be?
Swamiji: It is the land of the Tantras. I heard of one "Hankar
Deva" who is worshipped there as an Avatara. I heard his sect is
very wide-spread. I could not ascertain if "Hankar Deva" was but
another form of the name Shankaracharya. They are monks - perhaps
Tântrika Sannyasins, or perhaps one of the Shankara sects.
Disciple: The people of East Bengal have not been able to
appreciate you as is the case with Nag Mahashaya.
Swamiji: Whether they appreciate me or not, the people there are
more active and energetic than those of these parts. In time it
will develop more. What are nowadays known as refined or civilised
ways have not yet thoroughly entered those parts. Gradually they
will. In all times, etiquette and fashion spread to the
countryside from the capital. And this is happening in East Bengal
also. The land that has produced a great soul like Nag Mahashaya
is blessed and has a hopeful future. By the light of his
personality Eastern Bengal is radiant.
Disciple: But, sir, ordinary people did not know him as a great
soul. He hid himself in great obscurity.
Swamiji: There they used to make much fuss about my food and say,
"Why should you eat that food or eat from the hands of such and
such?" - and so on. To which I had to reply, "I am a Sannyasin and
a mendicant friar and what need have I to observe so much outward
formality with regard to food etc.? Do not your scriptures say,
"चरेन्माधुकरीं वृत्तिमपि म्लेच्छकुलादपि - One should beg one's
food from door to door, ay even from the house of an outcast"? But
of course external forms are necessary in the beginning, for the
inner realisation of religion, in order to make the truth of the
scriptures practical in one's life. Haven't you heard of Shri
Ramakrishna's story of "wringing out the almanac for water"?
Outward forms and observances are only for the manifestation of
the great inner powers of man. The object of all scriptures is to
awaken those inner powers and make him understand and realise his
real nature. The means are of the nature of ordinances and
prohibitions. If you lose sight of the ideal fight over the means
only, what will it avail? In every country I have visited, I find
this fighting over the means going on, and people have no eye on
the ideal. Shri Ramakrishna came to show the truth of this.
Realisation of the truth is the essential thing. Whether you bathe
in the Ganga for a thousand years or live on vegetable food for a
like period, unless it helps towards the manifestation of the
Self, know that it is all of no use. If on the other hand, any one
can realise the Atman, without the observance of outward forms,
then that very non-observance of forms is the best means. But even
after the realisation of Atman, one should observe outward forms
to a certain extent for setting an example to the people. The
thing is you must make the mind steadfast on something. If it is
steadfast on one object, it attains to concentration, that is, its
other modifications die out and there is a uniform flow in one
direction. Many become wholly preoccupied with the outward forms
and observances merely and fail to direct their mind to thoughts
of the Atman! If you remain day and night within the narrow groove
of ordinances and prohibitions, how will there be any expression
of the soul? The more one has advanced in the realisation of the
Atman, the less is he dependent on the observances of forms.
Shankaracharya also has said, "निस्त्रैगुण्ये पथि विचरतां को विधि:
को निषेध: - Where is there any ordinance or prohibition for him
whose mind is always above the play of the Gunas?" Therefore the
essential truth is realisation. Know that to be the goal. Each
distinct creed is but a way to the Truth. The test of progress is
the amount of renunciation that one has attained. Where you find
the attraction for lust and wealth considerably diminished, to
whatever creed he may belong, know that his inner spirit is
awakening. The door of Self-realisation has surely opened for him.
On the contrary if you observe a thousand outward rules and quote
a thousand scriptural texts, still, if it has not brought the
spirit of renunciation in you, know that your life is in vain. Be
earnest over this realisation and set your heart on it. Well, you
have read enough of scriptures. But tell me, of what avail has it
been? Some perhaps thinking of money have become millionaires,
whereas you have become a Pundit by thinking of scriptures. But
both are bondages. Attain the supreme knowledge and go beyond
Vidyâ and Avidyâ, relative knowledge and ignorance.
Disciple: Sir, through your grace I understand it all, but my past
Karma does not allow me to assimilate these teachings.
Swamiji: Throw aside your Karma and all such stuff. If it is a
truth that by your own past action you have got this body; then,
nullifying the effects of evil works by good works, why should you
not be a Jivanmukta in this very body? Know that freedom or
Self-Knowledge is in your own hands. In real knowledge there is no
touch of work. But those who work after being Jivanmuktas do so
for the good of others. They do not look to the results of works.
No seed of desire finds any room in their mind. And strictly
speaking it is almost impossible to work like that for the good of
the world from the householder's position. In the whole of Hindu
scriptures there is the single instance of King Janaka in this
respect. But you nowadays want to pose as Janakas (lit. fathers)
in every home by begetting children year after year, while he was
without the body-consciousness!
Disciple: Please bless me that I may attain Self-realisation in
this very life.
Swamiji: What fear? If there is sincerity of spirit, I tell you,
for a certainty, you will attain it in this very life. But manly
endeavour is wanted. Do you know what it is? "I shall certainly
attain Self-knowledge. Whatever obstacles may come, I shall
certainly overcome them" - a firm determination like this is
Purushakâra. "Whether my mother, father, friends, brothers, wife,
and children live or die, whether this body remains or goes, I
shall never turn back till I attain to the vision of the Atman" -
this resolute endeavour to advance towards one's goal, setting at
naught all other considerations, is termed manly endeavour.
Otherwise, endeavour for creature comforts even beasts and birds
show. Man has got this body simply to realise Self-knowledge. If
you follow the common run of people in the world and float with
the general current, where then is your manliness? Well, the
common people are going to the jaws of death! But you have come to
conquer it! Advance like a hero. Don't be thwarted by anything.
How many days will this body last, with its happiness and misery?
When you have got the human body, then rouse the Atman within and
say - I have reached the state of fearlessness! Say - I am the
Atman in which my lower ego has become merged for ever. Be perfect
in this idea; and then as long as the body endures, speak unto
others this message of fearlessness: "Thou art That", "Arise,
awake, and stop not till the goal is reached!" If you can achieve
this, then shall I know that you are really a tenacious East
Bengal man.
XVIII
(Translated from Bengali)
[Place: Belur Math. Year: 1901.]
Swamiji is in indifferent health since his return to the Math from
the Shillong Hills. His feet have swollen. All this has made his
brother-disciples very anxious. At the request of Swami
Niranjanananda, Swamiji has agreed to take Âyurvedic medicine. He
is to begin this treatment from next Tuesday and entirely give up
taking water and salt. Today is Sunday. The disciple asked him,
"Sir, it is terribly hot now and you drink water very frequently;
it will be unbearable for you now to stop taking water altogether
for this treatment."
Swamiji: What do you say? I shall make a firm resolve; on the
morning of the day I shall begin this treatment, not to take any
water. After that no water shall pass down the throat any more.
For three weeks not a drop of water shall be able to go down the
throat. The body is but an outer covering of the mind and whatever
the mind will dictate to it, it will have to carry out. So there
is nothing to be afraid of. At the request of Niranjan I have to
undergo this treatment. Well, I cannot be indifferent to the
request of my brother-disciples.
It is now about ten o'clock. Swamiji cheerfully raised the topic
of his future Math for women, saying, "With the Holy Mother as the
centre of inspiration, a Math is to be established on the eastern
bank of the Ganga. As Brahmacharins and Sâdhus will be trained in
this Math here, so in the other Math also, Brahmacharinis and
Sâdhvis will be trained."
Disciple: Sir, history does not tell us of any Maths for women in
India in ancient times. Only during the Buddhistic period one
hears of Maths for women; but from it in course of time many
corruptions arose. The whole country was overrun by great evil
practices.
Swamiji: It is very difficult to understand why in this country so
much difference is made between men and women, whereas the Vedanta
declares that one and the same conscious Self is present in all
beings. You always criticise the women, but say what have you done
for their uplift? Writing down Smritis etc., and binding them by
hard rules, the men have turned the women into mere manufacturing
machines! If you do not raise the women, who are the living
embodiment of the Divine Mother, don't think that you have any
other way to rise.
Disciple: Women are a bondage and a snare to men. By their Maya
they cover the knowledge and dispassion of men. It is for this, I
suppose, that scriptural writers hint that knowledge and devotion
are difficult of attainment to them.
Swamiji: In what scriptures do you find statements that women are
not competent for knowledge and devotion? In the period of
degradation, when the priests made other castes incompetent for
the study of the Vedas, they deprived the women also of all their
rights. Otherwise you will find that in the Vedic or Upanishadic
age Maitreyi, Gârgi, and other ladies of revered memory have taken
the places of Rishis through their skill in discussing about
Brahman. In an assembly of a thousand Brahmanas who were all
erudite in the Vedas, Gargi boldly challenged Yâjnavalkya in a
discussion about Brahman. Since such ideal women were entitled to
spiritual knowledge, why shall not the women have the same
privilege now? What has happened once can certainly happen again.
History repeats itself. All nations have attained greatness by
paying proper respect to women. That country and that nation which
do not respect women have never become great, nor will ever be in
future. The principal reason why your race has so much degenerated
is that you have no respect for these living images of Shakti.
Manu says, "Where women are respected, there the gods delight; and
where they are not, there all works and efforts come to naught."
(Manu, III. 56.) There is no hope of rise for that family or
country where there is no estimation of women, where they live in
sadness. For this reason, they have to be raised first; and an
ideal Math has to be started for them.
Disciple: Sir, when you first returned from the West, in your
lecture at the Star Theatre you sharply criticised the Tantras.
Now by your supporting the worship of women, as taught in the
Tantras, you are contradicting yourself.
Swamiji: I denounced only the present corrupted form of Vâmâchâra
of the Tantras. I did not denounce the Mother-worship of the
Tantras, or even the real Vamachara. The purport of the Tantras is
to worship women in a spirit of Divinity. During the downfall of
Buddhism, the Vamachara became very much corrupted, and that
corrupted form obtains to the present day. Even now the Tantra
literature of India is influenced by those ideas. I denounced only
these corrupt and horrible practices - which I do even now. I
never objected to the worship of women who are the living
embodiment of Divine Mother, whose external manifestations,
appealing to the senses have maddened men, but whose internal
manifestations, such as knowledge, devotion, discrimination and
dispassion make man omniscient, of unfailing purpose, and a knower
of Brahman. "सैषा प्रसन्ना वरदा नृणां भवति मुक्तये - She, when
pleased, becomes propitious and the cause of the freedom of man"
(Chandi, I. 57). Without propitiating the Mother by worship and
obeisance, not even Brahmâ and Vishnu have the power to elude Her
grasp and attain to freedom. Therefore for the worship of these
family goddesses, in order to manifest the Brahman within them, I
shall establish the women's Math.
Disciple: It may be a good idea but where will you get the women
inmates? With the present hard restrictions of society, who will
permit the ladies of their household to join your Math?
Swamiji: Why so? Even now there are women disciples of Shri
Ramakrishna. With their help I shall start this Math. The Holy
Mother will be their central figure and the wives and daughters of
the devotees of Shri Ramakrishna will be its first inmates. For
they will easily appreciate the usefulness of such a Math. After
that, following their example, many householders will help in
their noble work.
Disciple: The devotees of Shri Ramakrishna will certainly join
this work. But I don't think the general public will help in this
work.
Swamiji: No great work has been done in the world without
sacrifice. Who on seeing the tiny sprout of the banyan can imagine
that in course of time it will develop into a gigantic banyan
tree? At present I shall start the Math in this way. Later on you
will see that after a generation or two people of this country
will appreciate the worth of this Math. My women disciples will
lay down their lives for it. Casting off fear and cowardice, you
also be helpers in this noble mission and hold this high ideal
before all. You will see, it will shed its lustre over the whole
country in time.
Disciple: Sir, please tell me all about your plan of this Math for
women.
Swamiji: On the other side of the Ganga a big plot of land will be
acquired, where unmarried girls or Brahmacharini widows will live;
devout married women will also be allowed to stay now and then.
Men will have no concern with this Math. The elderly Sadhus of the
Math will manage the affairs of this Math from a distance. There
shall be a girls' school attached to this women's Math, in which
religious scriptures, literature, Sanskrit, grammar, and even some
amount of English should be taught. Other matters such as sewing,
culinary art, rules of domestic work, and upbringing of children,
will also be taught while Japa, worship, meditation, etc. shall
form an indispensable part of the teaching. Those who will be able
to live here permanently, renouncing home and family ties, will be
provided with food and clothing from the Math. Those who will not
be able to do that will be allowed to study in this Math as
day-scholars. With the permission of the head of the Math, the
latter will be allowed even to stay in the Math occasionally, and
during such stay will be maintained by the Math. The elder
Brahmacharinis will take charge of the training of the girl
students in Brahmacharya. After five or six years' training in
this Math, the guardians of the girls may marry them. If deemed
fit for Yoga and religious life, with the permission of the
guardians they will be allowed to stay in this Math, taking the
vow of celibacy. These celibate nuns will in time be the teachers
and preachers of the Math. In villages and towns they will open
centres and strive for the spread of female education. Through
such devout preachers of character there will be the real spread
of female education in the country. So long as the students will
remain in association with this Math, they must observe
Brahmacharya as the basic ideal of this Math.
Spirituality, sacrifice, and self-control will be the motto of the
pupils of this Math, and service or Sevâ-dharma the vow of their
life. In view of such ideal lives, who will not respect and have
faith in them? If the life of the women of this country be moulded
in such fashion, then only will there be the reappearance of such
ideal characters as Sitâ, Sâvitri and Gârgi. To what straits the
strictures of local usages have reduced the women of this country,
rendering them lifeless and inert, you could understand if only
you visited the Western countries. You alone are responsible for
this miserable condition of the women, and it rests with you also
to raise them again. Therefore I say, set to work. What will it do
to memorise a few religious books like the Vedas and so on?
Disciple: Sir, if the girl students after being trained in this
Math marry, how will one find ideal characters in them? Will it
not be better if the rule is made that those who will be educated
in this Math shall not marry?
Swamiji: Can that be brought about all at once? They must be given
education and left to themselves. After that they will act as they
think best. Even after marriage and entering the world, the girls
educated as above will inspire their husbands with noble ideals
and be the mothers of heroic sons. But there must be this rule
that the guardians of the students in the women's Math must not
even think of marrying them before they attain the age of fifteen.
Disciple: Sir, then those girls will not command reputation in
society. Nobody would like to marry them.
Swamiji: Why will not they be wanted in marriage? You have not yet
understood the trend of society. These learned and accomplished
girls will never be in want of bridegrooms. Society nowadays does
not follow the texts recommending child-marriage nor will do so in
future. Even now don't you see?
Disciple: But there is sure to be a violent opposition against
this in the beginning.
Swamiji: Let it be. What is there to be afraid of in that?
Opposition to a righteous work initiated with moral courage will
only awaken the moral power of the initiators the more. That which
meets with no obstruction, no opposition, only takes men to the
path of moral death. Struggle is the sign of life.
Disciple: Yes, sir.
Swamiji: In the highest reality of the Parabrahman, there is no
distinction of sex. We notice this only in the relative plane. And
the more the mind becomes introspective, the more that idea of
difference vanishes. Ultimately, when the mind is wholly merged in
the homogeneous and undifferentiated Brahman, such ideas as this
is a man or that a woman do not remain at all. We have actually
seen this in the life of Shri Ramakrishna. Therefore do I say that
though outwardly there may be difference between men and women, in
their real nature there is none. Hence, if a man can be a knower
of Brahman, why cannot a woman attain to the same knowledge?
Therefore I was saying that if even one amongst the women became a
knower of Brahman, then by the radiance of her personality
thousands of women would be inspired and awakened to truth, and
great well-being of the country and society would ensue. Do you
understand?
Disciple: Sir, your teachings have opened my eyes today.
Swamiji: Not fully yet. When you realise that all-illumining
reality of the Atman, then you will see that this idea of
sex-distinction has vanished altogether, then only will you look
upon women as the veritable manifestation of Brahman. We have seen
in Shri Ramakrishna how he had this idea of divine motherhood in
every woman, of whatever caste she might be, or whatever might be
her worth. It is because I have seen this that I ask you all so
earnestly to do likewise and open girls' schools in every village
and try to uplift them. If the women are raised, then their
children will by their noble actions glorify the name of the
country - then will culture, knowledge, power, and devotion awaken
in the land.
Disciple: But, sir, contrary results appear to have come out of
the present female education. With just a smattering of education,
they take merely to the Western modes of living, but it is not
clear how far they are advancing in the spirit of renunciation,
self-control, austerity, Brahmacharya and other qualities
conducive to Brahmajnana.
Swamiji: In the beginning a few mistakes like that are
unavoidable. When a new idea is preached in the country, some,
failing to grasp it properly, go wrong in that way. But what
matters it to the well-being of society at large? Well, those who
are pioneers of the little bit of female education that now
obtains in the country were undoubtedly very great-hearted. But
the truth is that some defect or other must creep into that
learning or culture which is not founded on a religious basis. But
now female education is to be spread with religion as its centre.
All other training should be secondary to religion. Religious
training, the formation of character and observance of the vow of
celibacy - these should be attended to. In the female education
which has obtained up till now in India, it is religion that has
been made a secondary concern, hence those defects you were
speaking of have crept in. But no blame attaches therefore to the
women. Reformers having proceeded to start female education
without being Brahmacharins themselves have stumbled like that.
Founders of all good undertakings, before they launch on their
desired work, must attain to the knowledge of the Atman through
rigorous self-discipline. Otherwise defects are bound to occur in
their work.
Disciple: Yes, sir, it is observed that many educated women spend
their time in reading novels and so on; but in East Bengal even
with education women have not given up their religious
observances. Is it so here in this part?
Swamiji: In every country, nations have their good and bad sides.
Ours is to do good works in our lives and hold an example before
others. No work succeeds by condemnation. It only repels people.
Let anybody say what he likes, don't contradict him. In this world
of Maya, whatever work you will take up will be attended with some
defect. "सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता: - All works are
covered with defects as fire is with smoke" (Gita, XVIII. 48).
Every fire has a chance of being attended with smoke. But will
you, on that account, sit inactive? As far as you can, you must go
on doing good work.
Disciple: What is this good work?
Swamiji: Whatever helps in the manifestation of Brahman is good
work. Any work can be done so as to help, if not directly, at
least indirectly, the manifestation of the Atman. But following
the path laid down by the Rishis, that knowledge of the Atman
manifests quickly; on the contrary, the doing of works which have
been indicated by the scriptural writers as wrong, brings only
bondage of the soul and sometimes this bondage of delusion does
not vanish even in many lives. But in all ages and climes, freedom
is sure to be attained by Jivas ultimately. For the Atman is the
real nature of the Jiva. Can anybody give up his own nature? If
you fight with your shadow for a thousand years, can you drive it
away from you? - it will always remain with you.
Disciple: But, sir, according to Shankara, Karma is antagonistic
to Jnana. He has variously refuted the intermingling of Jnana and
Karma. So how can Karma be helpful to the manifestation of Jnana?
Swamiji: Shankara after saying so has again described Karma as
indirect help to the manifestation of Jnana and the means for the
purification of the mind. But I do not contradict his conclusion
that in transcendent knowledge there is no touch of any work
whatsoever. So long as man is within the realm of the
consciousness of action, agent, and the result of action, he is
powerless to sit idle without doing some work. So, as work is thus
ingrained in the very nature of man, why don't you go on doing
such works as are helpful to the manifestation of the knowledge of
the Atman? That all work is the effect of ignorance may be true
from the absolute standpoint, but within the sphere of relative
consciousness it has a great utility. When you will realise the
Atman, the doing or non-doing of work will be within your control,
and whatever you will do in that state will be good work,
conducive to the well-being of Jivas and the world. With the
manifestation of Brahman, even the breath you draw will be to the
good of Jiva. Then you will no longer have to work by means of
conscious planning. Do you understand?
Disciple: Yes, it is a beautiful conclusion reconciling Karma and
Jnana from the Vedantic standpoint.
At this time, the bell for supper rang, and the disciple, before
going to partake of it, prayed with folded hands, "Bless me, sir,
that I may attain to the knowledge of Brahman in this very life."
Swamiji placing his hand on the disciple's head said, "Have no
fear, my son. You are not like ordinary worldly men - neither
householders, nor exactly Sannyasins - but quite a new type."
XIX
(Translated from Bengali)
[Place: Belur Math. Year: 1901.]
Swamiji is in indifferent health. At the earnest request of Swami
Niranjanananda he has been taking Ayurvedic medicines for six or
seven days. According to this treatment, the drinking of water is
strictly forbidden. He has to appease his thirst with milk.
The disciple has come to the Math early in the day. Swamiji on
seeing him spoke with affection, "Oh, you have come? Well done, I
was thinking of you."
Disciple: I hear that you are living on milk for the last six or
seven days.
Swamiji: Yes, at the earnest entreaty of Niranjan, I had to take
to this medicine! I cannot disregard their request.
Disciple: You were in the habit of taking water very frequently.
How could you give it up altogether?
Swamiji: When I heard that according to this treatment water had
to be given up, I made a firm resolve immediately not to take
water. Now the idea of drinking water does not even occur to the
mind.
Disciple: The treatment is doing you good I hope?
Swamiji: That I don't know. I am simply obeying the orders of my
brother-disciples.
Disciple: I think that indigenous drugs such as the Vaidyas use,
are very well-suited to our constitution.
Swamiji: My idea is that it is better even to die under the
treatment of a scientific doctor than expect recovery from the
treatment of laymen who know nothing of modern science, but
blindly go by the ancient books, without gaining a mastery of the
subject - even though they may have cured a few cases.
Swamiji cooked certain dishes, one of which was prepared with
vermicelli. When the disciple, who partook of it, asked Swamiji
what it was, he replied, "It is a few English earthworms which I
have brought dried from London." This created laughter among those
present at the expense of the disciple. Despite his spare food and
scanty sleep, Swamiji is very active. A few days ago, a new set of
the Encyclopaedia Britannica had been bought for the Math. Seeing
the new shining volumes, the disciple said to Swamiji, "It is
almost impossible to read all these books in a single lifetime."
He was unaware that Swamiji had already finished ten volumes and
had begun the eleventh.
Swamiji: What do you say? Ask me anything you like from these ten
volumes, and I will answer you all.
The disciple asked in wonder, "Have you read all these books?"
Swamiji: Why should I ask you to question me otherwise?
Being examined, Swamiji not only reproduced the sense, but at
places the very language of the difficult topics selected from
each volume. The disciple, astonished, put aside the books,
saying, "This is not within human power!"
Swamiji: Do you see, simply by the observance of strict
Brahmacharya (continence) all learning can be mastered in a very
short time - one has an unfailing memory of what one hears or
knows but once. It is owing to this want of continence that
everything is on the brink of ruin in our country.
Disciple: Whatever you may say, sir, the manifestation of such
superhuman power cannot be the result of mere Brahmacharya,
something else there must be.
Swamiji did not say anything in reply.
Then Swamiji began to explain lucidly to the disciple the
arguments and conclusions about the difficult points in all
philosophies. In course of the conversation Swami Brahmananda
entered the room and said to the disciple, "You are a nice man!
Swamiji is unwell, and instead of trying to keep his mind cheerful
by light talk, you are making him talk incessantly, raising the
most abstruse subjects!" The disciple was abashed. But Swamiji
said to Swami Brahmananda, "Keep your regulation of Ayurvedic
treatment aside. These are my children; and if my body goes in
teaching them, I don't care." After this, some light talk
followed. Then arose the topic of the place of Bhâratchandra in
Bengali literature. From the beginning Swamiji began to ridicule
Bharatchandra in various ways and satirised the life, manners,
marriage-customs, and other usages of society at the time of
Bharatchandra, who was an advocate of child-marriage. He expressed
the opinion that the poems of Bharatchandra, being full of bad
taste and obscenities, had not found acceptance in any cultured
society except in Bengal, and he said, "Care should be taken that
such books do not come into the hands of boys." Then raising the
topic of Michael Madhusudan Dutt, he added, "That was a wonderful
genius born in your province. There is not another epic in Bengali
literature like the Meghnâdbadh, no mistake in that; and it is
difficult to come across a poem like that in the whole of modern
European literature."
Disciple: But, sir, I think Michael was very fond of a bombastic
style.
Swamiji: Well, if anybody in your country does anything new, you
at once hoot him. First examine well what he is saying, but
instead of that, the people of the country will chase after
anything which is not quite after the old modes. For example, in
order to bring to ridicule this Meghnabadh Kâvya, which is the gem
of Bengali literature, the parody of Chhuchhundaribadh Kâvya (The
Death of a Mole) was written. They may caricature as much as they
like, it does not matter. But the Meghnadbadh Kavya still stands
unshaken in its reputation like the Himalayas while the opinions
and writings of carping critics who are busy picking holes in it
have been washed away into oblivion. What will the vulgar public
understand of this epic Michael has written in such a vigorous
diction and an original metre? And at the present time Girish Babu
is writing wonderful books in a new metre which your overwise
Pundits are criticising and finding fault with. But does G.C. care
for that? People will appreciate the book afterwards.
Thus speaking on the subject of Michael he said, "Go and get the
Meghnadbadh Kavya from the library downstairs." On the disciple's
bringing it he said, "Now read, let me see how you can read it."
The disciple read a portion, but the reading not being to the
liking of Swamiji, he took the book and showed him how to read and
asked him to read again. Then he asked him, "Now, can you say
which portion of the Kavya is best?" The disciple failing to
answer, Swamiji said, "That portion of the book which describes
how Indrajit has been killed in battle and Mandodari, beside
herself with grief, is dissuading Râvana from the battle - but
Ravana casting off forcibly from his mind the grief for his son is
firmly resolved on battle like a great hero, and forgetting in a
fury of rage and vengeance all about his wife and children, is
ready to rush out for battle - that is the most finely conceived
portion of the book. Come what may, I shall not forget my duty,
whether the world remains or dissolves-these are the words of a
great hero. Inspired by such feelings, Michael has written that
portion."
Saying this, Swamiji opened the particular passage and began to
read it in the most impressive manner.
XX
(Translated from Bengali)
[Place: Belur Math. Year: 1901.]
Swamiji is much better under the Ayurvedic treatment. The disciple
is at the Math. While attending on Swamiji, he asked, "The Atman
is all-pervading, the very life of the life of all beings, and so
very near. Still why is It not perceived?"
Swamiji: Do you see yourself that you have eyes? When others speak
of the eyes, then you are reminded that you have got eyes. Again
when dust or sand enters into them and sets up an irritation, then
you feel quite well that you have got eyes. Similarly the
realisation of this universal Atman which is inner than the
innermost is not easily attained. Reading from scriptures or
hearing from the lips of the preceptor, one has some idea of It,
but when the hard lashes of the bitter sorrow and pain of the
world make the heart sore, when on the death of one's near and
dear relatives, man thinks himself helpless, when the impenetrable
and insurmountable darkness about the future life agitates his
mind, then does the Jiva pant for a realisation of the Atman.
Therefore is sorrow helpful to the knowledge of the Atman. But one
should remember the bitter lesson of experience. Those who die,
merely suffering the woes of life like cats and dogs, are they
men? He is a man who even when agitated by the sharp interaction
of pleasure and pain is discriminating, and knowing them to be of
an evanescent nature, becomes passionately devoted to the Atman.
This is all the difference between men and animals. That which is
nearest is least observed. The Atman is the nearest of the near,
therefore the careless and unsteady mind of man gets no clue to
It. But the man who is alert, calm, self-restrained, and
discriminating, ignores the external world and diving more and
more into the inner world, realises the glory of the Atman and
becomes great. Then only he attains to the knowledge of the Atman
and realises the truth of such scriptural texts as, "I am the
Atman", "Thou art That, O Shvetaketu," and so on. Do you
understand?
Disciple: Yes, sir. But why this method of attaining
Self-knowledge through the path of pain and suffering? Instead of
all this, it would have been well if there had been no creation at
all. We were all at one time identified with Brahman. Why then
this desire for creation on the path of Brahman? Why again this
going forth of the Jiva (who is no other than Brahman) along the
path of birth and death, amidst the interaction of the dualities
of life?
Swamiji: When a man is intoxicated, he sees many hallucinations;
but when the intoxication goes off, he understands them as the
imaginations of a heated brain. Whatever you see of this creation
which is without a beginning, but has an end, is only an effect of
your state of intoxication; when that passes off, such questions
will not arise at all.
Disciple: Then is there no reality in the creation, and
preservation, etc. of the Universe?
Swamiji: Why should not there be? So long as you identify yourself
with the body and have the ego-consciousness, all these will
remain. But when you are bereft of the body-consciousness and
devoted to the Atman and live in the Atman, then with respect to
you none of these will remain, and such questions as whether there
is any creation or birth or death will have no room. Then you will
have to say -
क्व गतं केन वा नीतं कुत्र लीनमिदं जगत्।
अधुनैव मया दृष्टं नास्ति किं महदद्भुतम्॥
- "Where is it gone, by whom is it taken, wherein is the world
merged? It was just observed by me and is it non-existent now?
What a wonder!" (Vivekachudâmani 483).
Disciple: If there is no knowledge of the existence of the
universe, how can it be said, "Wherein is the world merged?"
Swamiji: Because one has to express the idea in language,
therefore that mode of expression has been used. The author has
tried to express in thought and language about the state where
thought or language cannot reach, and therefore he has stated the
fact that the world is wholly unreal, in a relative mode like the
above. The world has no absolute reality which only belongs to
Brahman, which is beyond the reach of mind and speech. Say what
more you have to ask. Today I will put an end to all your
arguments.
The bell of the evening service in the worship-room rang at the
time, and everybody made for it. But the disciple stayed in
Swamiji's room, noticing which Swamiji said, "Won't you go to the
worship-room?"
Disciple: I should like to stay here.
Swamiji: All right.
After some time the disciple looking outside of the room said, "It
is the new-moon night and all the quarters are overspread with
darkness. It is the night for the worship of Mother Kali."
Swamiji without saying anything gazed at the eastern sky for some
time and said, "Do you see what a mysterious and solemn beauty
there is in this darkness!" Saying this and continuing to look at
the dense mass of darkness, he stood enwrapt. After some minutes
had passed, Swamiji slowly began to sing a Bengali song, "O
Mother, in deep darkness flashes Thy formless beauty", etc. After
the song Swamiji entered his room and sat down with an occasional
word like "Mother, Mother", or "Kali, Kali", on his lips.
Uneasy at Swamiji's profoundly abstracted mood, the disciple said,
"Now, sir, please speak with me."
Swamiji smilingly said, "Can you fathom the beauty and profundity
of the Atman whose external manifestation is so sweet and
beautiful?" The disciple wished for a change of topic, noticing
which, Swamiji began another song of Kali: "O Mother, Thou flowing
stream of nectar, in how many forms and aspects dost Thou play in
manifestation!" After the song he said, "This Kali is Brahman in
manifestation. Haven't you heard Shri Ramakrishna's illustration
of the 'snake moving and the snake at rest' (representing the
dynamic and static aspects of the same thing)?"
Disciple: Yes, sir.
Swamiji: This time, when I get well, I shall worship the Mother
with my heart's blood, then only will She be pleased. Your
Raghunandan also says like that. The Mother's child shall be a
hero, a Mahâvira. In unhappiness, sorrow, death, and desolation,
the Mother's child shall always remain fearless.
XXI
(Translated from Bengali)
[Place: Belur Math. Year: 1901.]
Swamiji is staying at the Math nowadays. His health is not very
good, but he goes out for a walk in the mornings and evenings. The
disciple, after bowing at the feet of Swamiji, inquired about his
health.
Swamiji: Well, this body is in such a pitiable condition, but none
of you are stepping forward to help in my work! What shall I do
single-handed? This time the body has come out of the soil of
Bengal, so can it bear the strain of much work? You who come here
are pure souls; and if you do not become my helpers in this work,
what shall I do alone?
Disciple: Sir, these self-sacrificing Brahmacharins and Sannyasins
are standing behind you, and I think that each one of them can
devote his life to your work - still why do you speak in this way?
Swamiji: Well, I want a band of young Bengal - who alone are the
hope of this country. My hope of the future lies in the youths of
character - intelligent, renouncing all for the service of others,
and obedient - who can sacrifice their lives in working out my
ideas and thereby do good to themselves and the country at large.
Otherwise, boys of the common run are coming in groups and will
come. Dullness is written on their faces - their hearts are devoid
of energy, their bodies feeble and unfit for work, and minds
devoid of courage. What work will be done by these? If I get ten
or twelve boys with the faith of Nachiketâ, I can turn the
thoughts and pursuits of this country in a new channel.
Disciple: Sir, so many young men are coming to you, and do you
find none among them of such a nature?
Swamiji: Among those who appear to me to be of good calibre, some
have bound themselves by matrimony; some have sold themselves for
the acquisition of worldly name, fame, or wealth; while some are
of feeble bodies. The rest, who form the majority, are unable to
receive any high idea. You are no doubt fit to receive my high
ideas, but you are not able to work them out in the practical
field. For these reasons sometimes an anguish comes into the mind,
and I think that taking this human body, I could not do much work
through untowardness of fortune. Of course, I have not yet wholly
given up hope, for, by the will of God, from among these very boys
may arise in time great heroes of action and spirituality who will
in future work out my ideas.
Disciple: It is my firm belief that your broad and liberal ideas
must find universal acceptance some day or other. For I see they
are all-sided and infusing vigour into every department of thought
and activity. And the people of the country are accepting, either
overtly or covertly, your ideas, and teaching them to the people.
Swamiji: What matters it if they acknowledge my name or not? It is
enough if they accept my ideas. Ninety-nine per cent of the
Sadhus, even after renouncing lust and wealth, get bound at the
last by the desire of name and fame. "Fame . . . that last
infirmity of noble mind" - haven't you read? We shall have to
work, giving up altogether all desire for results. People will
call us both good and bad. But we shall have to work like lions,
keeping the ideal before us, without caring whether "the wise ones
praise or blame us".
Disciple: What ideal should we follow now?
Swamiji: You have now to make the character of Mahâvira your
ideal. See how at the command of Râmachandra he crossed the ocean.
He had no care for life or death! He was a perfect master of his
senses and wonderfully sagacious. You have now to build your life
on this great ideal of personal service. Through that, all other
ideals will gradually manifest in life. Obedience to the Guru
without questioning, and strict observance of Brahmacharya - this
is the secret of success. As on the one hand Hanumân represent the
ideal of service, so on the other hand he represents leonine
courage, striking the whole world with awe. He has not the least
hesitation in sacrificing his life for the good of Rama. A supreme
indifference to everything except the service of Rama, even to the
attainment of the status of Brahmâ and Shiva, the great
World-Gods! Only the carrying out of Shri Rama's best is the one
vow of this life! Such whole-hearted devotion is wanted. Playing
on the Khol and Kartâl and dancing in the frenzy of Kirtana has
degenerated the whole people. They are, in the first place, a race
of dyspeptics - and if in addition to this they dance and jump in
that way, how can they bear the strain? In trying to imitate the
highest Sâdhana, the preliminary qualification for which is
absolute purity, they have been swallowed in dire Tamas. In every
district and village you may visit, you will find only the sound
of the Khol and Kartâl! Are not drums made in the country? Are not
trumpets and kettle-drums available in India? Make the boys hear
the deep-toned sound of these instruments. Hearing from boyhood
the sound of these effeminate forms of music and listening to the
kirtana, the country is well-nigh converted into a country of
women. What more degradation can you expect? Even the poet's
imagination fails to draw this picture! The Damaru (An
hour-glass-shaped drum, held in Shiva's hand.) and horn have to be
sounded, drums are to be beaten so as to raise the deep and
martial notes, and with "Mahavira, Mahavira" on your lips and
shouting "Hara, Hara, Vyom, Vyom" , the quarters are to be
reverberated. The music which awakens only the softer feelings of
man is to be stopped now for some time. Stopping the light tunes
such as Kheâl and Tappâ for some time, the people are to be
accustomed to hear the Dhrupad music. Through the thunder-roll of
the dignified Vedic hymns, life is to be brought back into the
country. In everything the austere spirit of heroic manhood is to
be revived. In following such an ideal lies the good of the people
and the country. If you can build your character after such an
ideal, then a thousand others will follow. But take care that you
do not swerve an inch from the ideal. Never lose heart. In eating,
dressing, or lying, in singing or playing, in enjoyment or
disease, always manifest the highest moral courage. Then only will
you attain the grace of Mahâshakti, the Divine Mother.
Disciple: Sir, at times I am overcome by low spirits, I don't know
how.
Swamiji: Then think like this: "Whose child am I? I associate with
him and shall I have such weak-mindedness and lowness of spirits?"
Stamping down such weakness of mind and heart, stand up, saying,
"I am possessed of heroism - I am possessed of a steady intellect
- I am a knower of Brahman, a man of illumination." Be fully
conscious of your dignity by remembering, "I am the disciple of
such and such who is the companion-in-life of Shri Ramakrishna,
the conqueror of lust and wealth." This will produce a good
effect. He who has not this pride has no awakening of Brahman
within him. Haven't you heard Râmprasâd's song? He used to say,
"Whom do I fear in the world, whose sovereign is the Divine
Mother!" Keep such a pride always awake in the mind. Then weakness
of mind and heart will no longer be able to approach you. Never
allow weakness to overtake your mind. Remember Mahavira, remember
the Divine Mother! And you will see that all weakness, all
cowardice will vanish at once.
Saying these words, Swamiji came downstairs and took his
accustomed seat on a cot in the courtyard. Then, addressing the
assembled Sannyasins and Brahmacharins, he said, "Here is the
unveiled presence of Brahman. Fie upon those who disregarding It
set their mind on other things! Ah! here is Brahman as palpable as
a fruit in one's palm. Don't you see? Here!"
These words were spoken in such an appealing way, that every one
stood motionless like a figure painted on canvas and felt as if he
were suddenly drawn into the depth of meditation. . . . After some
time that tension of feeling passed and they regained their normal
consciousness.
Next, in the course of a walk, Swamiji spoke to the disciple. "Did
you see how everybody had become concentrated today? These are all
children of Shri Ramakrishna, and on the very uttering of the
words, they felt the truth."
Disciple: Sir, not to speak of them, even my heart was overflowing
with an unearthly bliss! But now it appears like a vanished dream.
Swamiji: Everything will come in time. Now, go on working. Set
yourself to some work for the good of men sunk in ignorance and
delusion. You will see that such experiences will come of
themselves.
Disciple: I feel nervous to enter into its labyrinths - neither
have I the strength. The scriptures also say, "Impenetrable is the
path of Karma".
Swamiji: What do you wish to do then?
Disciple: To live and hold discussion with one like you, who has
realised the truth of all scriptures and through hearing,
thinking, and meditating on the Truth to realise Brahman in this
very life. I have no enthusiasm, nor perhaps the strength, for
anything else.
Swamiji: If you love that, well, you can go on doing it. And speak
about your thoughts and conclusions about the Shastras to others,
it will benefit them. So long as there is the body, one cannot
live without doing some work or other; therefore one should do
such work as is conducive to the good of others. Your own
realisations and conclusions about scriptural truths may benefit
many a seeker after Truth. Put them into writing which may help
many others.
Disciple: First let me realise the Truth, then I shall write. Shri
Ramakrishna used to say; "Without the badge of authority, none
will listen to you."
Swamiji: There may be many in the world who have got stuck in that
stage of spiritual discipline and reasoning through which you are
passing, without being able to pass beyond that stage. Your
experience and way of thinking, if recorded, may be of benefit to
them at least. If you put down in easy language the substance of
the discussions which you hold with the Sadhus of this Math, it
may help many.
Disciple: Since you wish it, I shall try to do it.
Swamiji: What is the good of that spiritual practice or
realisation which does not benefit others, does not conduce to the
well-being of people sunk in ignorance and delusion, does not help
in rescuing them from the clutches of lust and wealth? Do you
think, so long as one Jiva endures in bondage, you will have any
liberation? So long as he is not liberated - it may take several
lifetimes - you will have to be born to help him, to make him
realise Brahman. Every Jiva is part of yourself - which is the
rationale of all work for others. As you desire the whole-hearted
good of your wife and children, knowing them to be your own, so
when a like amount of love and attraction for every Jiva will
awaken in you, then I shall know that Brahman is awakening in you,
not a moment before. When this feeling of the all-round good of
all without respect for caste or colour will awaken in your heart,
then I shall know you are advancing towards the ideal.
Disciple: Sir, it is a most tremendous statement that without the
salvation of all, there shall be no salvation for an individual! I
have never heard of such a wonderful proposition.
Swamiji: There is a class of Vedantists who hold such a view. They
say that individual liberation is not the real and perfect form of
liberation, but universal and collective liberation is true Mukti.
Of course, both merits and defects can be pointed out in that
view.
Disciple: According to Vedanta, the state of individualised
existence is the root of bondage, and the Infinite Intelligence,
through desires and effects of works, appears bound in that
limiting condition. When by means of discrimination that limiting
condition vanishes and the Jiva is bereft of all adjuncts, then
how can there be bondage for the Atman which is of the essence of
transcendent Intelligence? He for whom the idea of the Jiva and
the world is a persisting reality may think that without the
liberation of all he has no liberation. But when the mind becomes
bereft of all limiting adjuncts and is merged in Brahman, where is
there any differentiation for him? So nothing can operate as a bar
to his Mukti.
Swamiji: Yes, what you say is right, and most Vedantins hold that
view, which is also flawless. In that view, individual liberation
is not barred. But just consider the greatness of his heart who
thinks that he will take the whole universe with him to
liberation!
Disciple: Sir, it may indicate boldness of heart, but it is not
supported by the scriptures.
Swamiji was in an abstracted mood and did not listen to the words.
After some time he said: "Day and night think and meditate on
Brahman, meditate with great one-pointedness of mind. And during
the time of awakeness to outward life, either do some work for the
sake of others or repeat in your mind, 'Let good happen to Jivas
and the world!' 'Let the mind of all flow in the direction of
Brahman!' Even by such continuous current of thought the world
will be benefited. Nothing good in the world becomes fruitless, be
it work or thought. Your thought-currents will perhaps rouse the
religious feeling of someone in America."
Disciple: Sir, please bless me that my mind may be concentrated on
the Truth.
Swamiji: So it will be. If you have earnestness of desire, it will
certainly be.
XXII
(Translated from Bengali)
[Place: The Math, Belur. Year: 1901.]
At the time Belur Math was established, many among the orthodox
Hindus were wont to make sharp criticism of the ways of life in
the Math. Hearing the report of such criticism from the disciple,
Swamiji would say (in the words of the couplet of Tulasidas), "The
elephant passes in the market-place, and a thousand curs begin
barking after him; so the Sadhus have no ill-feeling when worldly
people slander then." Or again he would say, "Without persecution
no beneficent idea can enter into the heart of a society." He
would exhort everybody, "Go on working without an eye to results.
One day you are sure to reap the fruits of it." Again, on the lips
of Swamiji were very often heard the words of the Gita, "A doer of
good never comes to grief, my son."
In May or June, 1901, seeing the disciple at the Math Swamiji
said, "Bring me a copy of Ashtâvimshati-tattva (Twenty-eight
Categories) of Raghunandan at an early date."
Disciple: Yes, sir, but what will you do with the Raghunandan
Smriti, which the present educated India calls a heap of
superstition?
Swamiji: Why? Raghunandan was a wonderful scholar of his time.
Collecting the ancient Smritis, he codified the customs and
observances of the Hindus, adapting them to the needs of the
changed times and circumstances. All Bengal is following the rules
laid down by him. But in the iron grip of his rules regulating the
life of a Hindu from conception to death, the Hindu society was
much oppressed. In matters of eating and sleeping, in even the
ordinary functions of life, not to speak of the important ones, he
tried to regulate every one by rules. In the altered circumstances
of the times, that did not last long. At all times in all
countries the Karma-kânda, comprising the social customs and
observances, changes form. Only the Jnâna-kânda endures. Even in
the Vedic age you find that the rituals gradually changed in form.
But the philosophic portion of the Upanishads has remained
unchanged up till now - only there have been many interpreters,
that is all.
Disciple: What will do you with the Smriti of Raghunandan?
Swamiji: This time I have a desire to celebrate the Durgâ Puja
(worship of goddess Durga). If the expenses are forthcoming, I
shall worship the Mahâmâyâ. Therefore I have a mind to read the
ceremonial forms of that worship. When you come to the Math next
Sunday, you must bring a copy of the book with you.
Disciple: All right, sir.
Next Saturday the disciple brought a copy of the book, and Swamiji
was much pleased to get it. Meeting the disciple a week after this
he said, "I have finished the Raghunandan Smriti presented by you.
If possible, I shall celebrate the Puja of the Divine Mother."
* * *
The Durga Puja took place with great éclat at the proper time.
Shortly after this Swamiji performed a Homa before the Mother Kali
at Kalighat. Referring this incident he spoke to the disciple,
"Well, I was glad to see that there was yet a liberality of view
at Kalighat. The temple authorities did not object in the least to
my entering the temple, though they knew that I was a man who had
returned from the West. On the contrary, they very cordially took
me into the holy precincts and helped me to worship the Mother to
my heart's content."
XXIII
(Translated from Bengali)
[Place: The Math, Belur. Year: 1902.]
Today is the anniversary celebration of Shri Ramakrishna - the
last that Swamiji ever saw. The disciple presented an invocatory
hymn on Shri Ramakrishna to Swamiji. He then proceeded to rub
Swamiji's feet gently. Before starting to read the poem, Swamiji
spoke to him: "Do it very gently as the feet have become very
tender."
After reading the poem Swamiji said, "It is well done."
Swamiji's illness had increased so much that the disciple,
observing it, felt sore at heart. Understanding his inner feeling,
Swamiji said, "What are you thinking? This body is born and it
will die. If I have been able to instil a few of my ideas into you
all, then I shall know that my birth has not been in vain."
Disciple: Are we fit objects of your mercy? If you bless me,
without taking my fitness into consideration, then I will consider
myself fortunate.
Swamiji: Always remember that renunciation is the root idea.
Unless one is initiated into this idea, not even Brahmâ and the
World-Gods have the power to attain Mukti.
Disciple: It is a matter of deep regret that even hearing this
from you almost every day, I have not been able to realise it.
Swamiji: Renunciation must come, but in the fulness of time.
"कालेनात्मनि विन्दति - In the fulness of time one attains to
knowledge within himself." When the few Samskâras (tendencies) of
the previous life are spent, then renunciation sprouts up in the
heart.
After some time he said, "Why should you go outside and see the
big concourse of people? Stay with me now. And ask Niranjan to sit
at the door, so that nobody may disturb me today."
Then the following conversation took place between Swamiji and the
disciple:
Swamiji: I think that it will be better if from now the
anniversary is celebrated in a different way. The celebration
should extend to four or five days instead of one. On the first
day, there may be study and interpretation of scriptures; on the
second, discussion on the Vedas and the Vedanta and the solution
of the problems in connection with them; on the third day, there
may be a question class. The fourth day may be fixed for lectures.
On the last day, there will be a festival on the present lines.
This will be like the Durga Puja extending over four or five days.
Of course, if the celebration is on the above lines, none but the
devotees of Shri Ramakrishna will be able to attend on the other
days except the last. But that does not matter. A large
promiscuous crowd of people does not mean a great propagation of
the message of Shri Ramakrishna.
Disciple: Sir, it is a beautiful idea. Next time it will be done
according to your wishes.
Swamiji: Now, my son, you all will carry them out. I have no more
inclination for these things.
Disciple: Sir, this year many Kirtana parties have come.
Hearing these words Swamiji stood up holding the iron bars of the
window and looked at the assembled crowd of devotees. After some
time he sat down.
Swamiji: You are the actors in the Divine Lilâ (play) of Shri
Ramakrishna. After this, not to speak of ours, people will take
your names also. These hymns which you are writing will afterwards
be read by people for the acquirement of love and knowledge. Know
that the attainment of the knowledge of the Atman is the highest
object of life. If you have devotion for the Avataras who are the
world-teachers, that knowledge will manifest of itself in time.
Disciple: Sir, shall I attain to such knowledge?
Swamiji: By the blessings of Shri Ramakrishna you shall attain to
divine love and knowledge. You will not find much happiness in the
worldly life.
Disciple: Sir, if you condescend to destroy the weakness of my
mind, then only there is hope for me.
Swamiji: What fear! When you have chanced to come here, you shall
be free.
Disciple (with great entreaty): You must save me and lift me from
ignorance in this very life.
Swamiji: Say, who can save anybody? The Guru can only take away
some covering veils. When these veils are removed, the Atman
shines in Its own glory and manifests like the sun.
Disciple: Then why do we find mention of grace in the scriptures?
Swamiji: Grace means this. He who has realised the Atman becomes a
storehouse of great power. Making him the centre and with a
certain radius a circle is formed, and whoever comes within the
circle becomes animated with the ideas of that saint, i.e. they
are overwhelmed by his ideas. Thus without much religious
striving, they inherit the results of his wonderful spirituality.
If you call this grace, you may do so.
Disciple: Is there no other grace than this?
Swamiji: Yes, there is. When the Avatara comes, then with him are
born liberated persons as helpers in his world-play. Only Avataras
have the power to dispel the darkness of a million souls and give
them salvation in one life. This is known as grace. Do you
understand?
Disciple: Yes, sir. But what is the way for those who have not
been blessed with the sight of him?
Swamiji: The way for them is to call on him. Calling on him, many
are blessed with his vision - can see him in human form just like
ours and obtain his grace.
Disciple: Have you ever had a vision of Shri Ramakrishna after his
passing away?
Swamiji: After his leaving the body, I associated for some time
with Pavhâri Bâbâ of Ghazipur. There was a garden not far distant
from his Âshrama where I lived. People used to say it was a
haunted garden, but as you know, I am a sort of demon myself and
have not much fear of ghosts. In the garden there were many lemon
trees which bore numerous fruits. At that time I was suffering
from diarrhoea, and there no food could be had except bread. So,
to increase the digestive powers, I used to take plenty of lemons.
Mixing with Pavhari Baba, I liked him very much, and he also came
to love me deeply. One day I thought that I did not learn any art
for making this weak body strong, even though I lived with Shri
Ramakrishna for so many years. I had heard that Pavhari Baba knew
the science of Hatha-Yoga. So I thought I would learn the
practices of Hatha-Yoga from him, and through them strengthen the
body. You know, I have a dogged resolution, and whatever I set my
heart on, I always carry out. On the eve of the day on which I was
to take initiation, I was lying on a cot thinking; and just then I
saw the form of Sri Ramakrishna standing on my right side, looking
steadfastly at me, as if very much grieved. I had dedicated myself
to him, and at the thought that I was taking another Guru I was
much ashamed and kept looking at him. Thus perhaps two or three
hours passed, but no words escaped from my mouth. Then he
disappeared all on a sudden. My mind became upset seeing Shri
Ramakrishna that night, so I postponed the idea of initiation from
Pavhari Baba for the day. After a day or two again the idea of
initiation from Pavhari Baba arose in the mind - and again in the
night there was the appearance of Shri Ramakrishna as on the
previous occasion. Thus when for several nights in succession I
had the vision of Shri Ramakrishna, I gave up the idea of
initiation altogether, thinking that as every time I resolved on
it, I was getting such a vision, then no good but harm would come
from it.
After some time he addressed the disciple, saying, "Those who have
seen Shri Ramakrishna are really blessed. Their family and birth
have become purified by it. All of you will also get his vision.
The very fact that you have come here, shows that you are very
near to him. Nobody has been able to understand who came on earth
as Sri Ramakrishna. Even his own nearest devotees have got no real
clue to it. Only some have got a little inkling of it. All will
understand it afterwards."
The conversation was thus going on when Swami Niranjanananda
knocked at the door. The disciple rose and inquired, "Who has
come?" Swami Niranjanananda replied, "Sister Nivedita and some
other English ladies." They were admitted into the room, sat on
the floor and inquired about the health of Swamiji. After a few
more words they went away. Then Swamiji said to the disciple, "See
how cultured they are! If they were Bengalis, they would have made
me talk at least for half an hour, even though they found me
unwell."
It is about half past two now, and there is a great gathering of
people outside. Understanding the disciple's mind, Swamiji said,
"Just go and have a look round - but come back soon."