Complete Works of Swami Vivekananda - Vol-7

(Translated from Bengali)
[Place: The rented Math premises at Belur. Time: February, 1898.]

Swamiji has removed the Math from Alambazar to Nilambar Babu's garden at Belur. He is very glad to have come to these new premises. He said to the disciple when the latter came, "See how the Ganga flows by and what a nice building! I like this place. This is the ideal kind of place for a Math." It was then afternoon.

In the evening the disciple found Swamiji alone in the upper storey, and the talk went on, on various topics, in the course of which he wanted to know about Swamiji's boyhood days. Swamiji began to say, "From my very boyhood I was a dare-devil sort of fellow. Otherwise, do you think I could make a tour round the world without a single copper in my pocket?"

In boyhood Swamiji had a great predilection for hearing the chanting of the Râmâyana by professional singers. Wherever such chanting would take place in the neighborhood, he would attend it, leaving sport and all. Swamiji related how, while listening to the Ramayana, on some days, he would be so deeply engrossed in it as to forget all about home, and would have no idea that it was late at night, and that he must return home, and so forth. One day during the chant he heard that the monkey-god Hanumân lived in banana orchards. Forthwith he was so much convinced that when the chant was over, he did not go home straight that night, but loitered in a banana orchard close to his house, with the hope of catching sight of Hanuman, till it was very late in the night.

In his student life he used to pass the day-time only in playing and gambolling with his mates, and study at night bolting the doors. And none could know when he prepared his lessons.

The disciple asked, "Did you see any visions, sir, during your school-days?"

Swamiji: While at school, one night I was meditating within closed doors and had a fairly deep concentration of mind. How long I meditated in that way, I cannot say. It was over, and I still kept my seat, when from the southern wall of that room a luminous figure stepped out and stood in front of me. There was a wonderful radiance on its visage, yet there seemed to be no play of emotion on it. It was the figure of a Sannyasin absolutely calm, shaven-headed, and staff and Kamandalu (a Sannyasin's wooden water-bowl) in hand. He gazed at me for some time and seemed as if he would address me. I too gazed at him in speechless wonder. Then a kind of fright seized me, I opened the door, and hurried out of the room. Then it struck me that it was foolish of me to run away like that, that perhaps he might say something to me. But I have never met that figure since. Many a time and often I have thought that if again I saw him, I would no more be afraid but would speak to him. But I met him no more.

Disciple: Did you ever think on the matter afterwards?

Swamiji: Yes, but I could find no clue to its solution. I now think it was the Lord Buddha whom I saw.

After a short pause, Swamiji said, "When the mind is purified, when one is free from the attachment for lust and gold, one sees lots of visions, most wonderful ones! But one should not pay heed to them. The aspirant cannot advance further if he sets his mind constantly on them. Haven't you heard that Shri Ramakrishna used to say, 'Countless jewels lie uncared for in the outer courts of my beloved Lord's sanctum'? We must come face to face with the Atman; what is the use of setting one's mind on vagaries like those?"

After saying these words, Swamiji sat silent for a while, lost in thought over something. He then resumed:

"Well, while I was in America I had certain wonderful powers developed in me. By looking into people's eyes I could fathom in a trice the contents of their minds. The workings of everybody's mind would be potent to me, like a fruit on the palm of one's hand. To some I used to give out these things, and of those to whom I communicated these, many would become my disciples; whereas those who came to mix with me with some ulterior motive would not, on coming across this power of mine, even venture into my presence any more.

"When I began lecturing in Chicago and other cities, I had to deliver every week some twelve or fifteen or even more lectures at times. This excessive strain on the body and mind would exhaust me to a degree. I seemed to run short of subjects for lectures and was anxious where to find new topics for the morrow's lecture. New thoughts seemed altogether scarce. One day, after the lecture, I lay thinking of what means to adopt next. The thought induced a sort of slumber, and in that state I heard as if somebody standing by me was lecturing - many new ideas and new veins of thought, which I had scarcely heard or thought of in my life. On awaking I remembered them and reproduced them in my lecture. I cannot enumerate how often this phenomenon took place. Many, many days did I hear such lectures while lying in bed. Sometimes the lecture would be delivered in such a loud voice that the inmates of adjacent rooms would hear the sound and ask me the next day, "With whom, Swamiji, were you talking so loudly last night?" I used to avoid the question somehow. Ah, it was a wonderful phenomenon."

The disciple was wonder-struck at Swamiji's words and after thinking deeply on the matter said, "Sir, then you yourself must have lectured like that in your subtle body, and sometimes it would be echoed by the gross body also."

Swamiji listened and replied, "Well, may be."

The topic of his American experiences came up. Swamiji said, "In that country the women are more learned than men. They are all well versed in science and philosophy, and that is why they would appreciate and honour me so much. The men are grinding all day at their work and have very little leisure, whereas the women, by studying and teaching in schools and colleges, have become highly learned. Whichever side you turn your eyes in America, you see the power and influence of women."

Disciple: Well, sir, did not the bigoted Christians oppose you?

Swamiji: Yes, they did. When people began to honour me, then the Padris were after me. They spread many slanders about me by publishing them in the newspapers. Many asked me to contradict these slanders. But I never took the slightest notice of them. It is my firm conviction that no great work is accomplished in this world by low cunning; so without paying any heed to these vile slanders, I used to work steadily at my mission. The upshot I used to find was that often my slanderers, feeling repentant afterwards, would surrender to me and offer apologies, by themselves contradicting the slanders in the papers. Sometimes it so happened that learning that I had been invited to a certain house, somebody would communicate those slanders to my host, who hearing them, would leave home, locking his door. When I went there to attend the invitation, I found it was deserted and nobody was there. Again a few days afterwards, they themselves, learning the truth, would feel sorry for their previous conduct and come to offer themselves as disciples. The fact is, my son, this whole world is full of mean ways of worldliness. But men of real moral courage and discrimination are never deceived by these. Let the world say what it chooses, I shall tread the path of duty - know this to be the line of action for a hero. Otherwise, if one has to attend day and night to what this man says or that man writes, no great work is achieved in this world. Do you know this Sanskrit Shloka: "Let those who are versed in the ethical codes praise or blame, let Lakshmi, the goddess of Fortune, come or go wherever she wisheth, let death overtake him today or after a century, the wise man never swerves from the path of rectitude." (Bhartrihari's Nitishataka)  Let people praise you or blame you, let fortune smile or frown upon you, let your body fall today or after a Yuga, see that you do not deviate from the path of Truth. How much of tempest and waves one has to weather, before one reaches the haven of Peace! The greater a man has become, the fiercer ordeal he has had to pass through. Their lives have been tested true by the touchstone of practical life, and only then have they been acknowledged great by the world. Those who are faint-hearted and cowardly sink their barks near the shore, frightened by the raging of waves on the sea. He who is a hero never casts a glance at these. Come what may, I must attain my ideal first - this is Purushakâra, manly endeavour; without such manly endeavor no amount of Divine help will be of any avail to banish your inertia.

Disciple: Is, then, reliance on Divine help a sign of weakness?

Swamiji: In the Shastras real self-surrender and reliance on God has been indicated as the culmination of human achievement. But in your country nowadays the way people speak of Daiva or reliance on Divine dispensation is a sign of death, the outcome of great cowardliness; conjuring up some monstrous idea of God-head and trying to saddle that with all your faults and shortcomings. Haven't you heard Shri Ramakrishna's story about "the sin of killing a cow"?  In the end the owner of the garden had to suffer for the sin of killing the cow. Nowadays everybody says: "I am acting as I am being directed by the Lord", and thus throws the burden of both his sins and virtues on the Lord. As if he is himself the lotus-leaf in the water (untouched by it)! If everybody can truly live always in this mood, then he is a Free Soul. But what really happens is that for the "good" I have the credit, but the "bad" Thou, God, art responsible! Praise be to such reliance on God! Without the attainment of the fullness of Knowledge or Divine Love, such a state of absolute reliance on the Lord does not come. He who is truly and sincerely reliant on the Lord goes beyond all idea of the duality of good and bad. The brightest example of the attainment of this state among us at the present time is Nâg Mahâshaya. (Durgâ Charan Nag, a disciple of Shri Ramakrishna.)

Then the conversation drifted to the subject of Nâg Mahâshaya. Swamiji said, "One does not find a second devoted Bhakta like him - Oh, when shall I see him again!"

Disciple: He will soon come to Calcutta to meet you, so mother (Nag Mahashaya's wife) has written to me.

Swamiji: Shri Ramakrishna used to compare him to King Janaka. A man with such control over all the senses one does not hear of even, much less come across. You must associate with him as much as you can. He is one of Shri Ramakrishna's nearest disciples.

Disciple: Many in our part of the country call him a madcap. But I have known him to be a great soul since the very first day of my meeting him. He loves me much, and I have his fervent blessings.

Swamiji: Since you have attained the company of such a Mahâpurusha (holy soul), what more have you to fear about? As an effect of many lives of Tapasyâ one is blessed with the company of such a great soul. How does he live at home?

Disciple: Sir, he has got no business or anything of the kind. He is always busy in serving the guests who come to his house. Beyond the small sum the Pal Babus give him, he has no other means of subsistence; his expenses, however, are like those in a rich family. But he does not spend a pice for his own enjoyment, all that expense is for the service of others. Service - service of others - this seems to be the great mission of his life. It sometimes strikes me that realising the Atman in all creatures, he is engrossed in serving the whole world as a part and parcel of himself. In the service of others he works incessantly and is not conscious even of his body. I suppose, he always lives on the plane which you, sir, call the super conscious state of the mind.

Swamiji: Why should not that be? How greatly was he beloved of Shri Ramakrishna! In your East Bengal, one of Shri Ramakrishna's divine companions has been born in the person of Nag Mahashaya. By his radiance Eastern Bengal has become effulgent.

(Translated from Bengali)
[Place: The rented Math Premises at Belur. Year: 1898, November.]

It is two or three days since Swamiji has returned from Kashmir. His health is indifferent. When the disciple came to the Math, Swami Brahmananda said, "Since returning from Kashmir, Swamiji does not speak to anybody, he sits in one place rapt in thought; you go to him and by conversation try to draw his mind a little towards worldly objects."

The disciple coming to Swamiji's room in the upper storey found him sitting as if immersed in deep mediation. There was no smile on his face, his brilliant eyes had no outward look, as if intent on seeing something within. Seeing the disciple, he only said, "You have come, my son? Please take your seat", and lapsed into silence. The disciple seeing the inside of his left eye reddened asked, "How is it that your eye is red?" "That is nothing", said Swamiji and was again silent. When even after a long time Swamiji did not speak, the disciple was a little troubled at heart and touching his feet said, "Won't you relate to me what things you have seen at Amarnath?" By the disciple's touching his feet, the tensity of his mood was broken a little, as if his attention was diverted a little outwards. He said, "Since visiting Amarnath, I feel as if Shiva is sitting on my head for twenty-four hours and would not come down." The disciple heard it with speechless wonder.

Swamiji: I underwent great religious austerities at Amarnath and then in the temple of Kshir Bhavâni. Go and prepare me some tobacco, I will relate everything to you.

The disciple joyfully obeyed the order. Swamiji slowly smoking began to say, "On the way to Amarnath, I made a very steep ascent on the mountain. Pilgrims do not generally travel by that path. But the determination came upon me that I must go by that path, and so I did. The labour of the strenuous ascent has told on my body. The cold there is so biting that you feel it like pin-pricks."

Disciple: I have heard that it is the custom to visit the image of Amarnath naked; is it so?

Swamiji: Yes, I entered the cave with only my Kaupina on and my body smeared with holy ash; I did not then feel any cold or heat. But when I came out of the temple, I was benumbed by the cold.

Disciple: Did you see the holy pigeons? I have heard, in that cold no living creatures are found to live, but a flight of pigeons from some unknown place frequents the place occasionally.

Swamiji: Yes, I saw three or four white pigeons; whether they live in the cave or the neighboring hills, I could not ascertain.

Disciple: Sir, I have heard people say that the sight of pigeons on coming out of the temple indicates that one has really been blessed with the vision of Shiva.

Swamiji: I have heard that the sight of the pigeons brings to fruition whatever desires one may have.

Then Swamiji said that on the way back he returned to Srinagar by the common route by which the pilgrims return. A few days after returning to Srinagar, he went to visit Kshir Bhavani Devi and staying there for seven days worshipped the Devi and made Homa to her with offerings of Kshira (condensed milk). Every day he used to worship the Devi with a maund of Kshira as offering. One day, while worshipping, the thought arose in Swamiji's mind: "Mother Bhavani has been manifesting Her Presence here for untold years. The Mohammedans came and destroyed her temple, yet the people of the place did nothing to protect Her. Alas, if I were then living I could never have borne it silently." When, thinking in this strain, his mind was much oppressed with sorrow and anguish, he distinctly heard the voice of the Mother saying, "It was according to My desire that the Mohammedans destroyed this temple. It is My desire that I should live in a dilapidated temple, otherwise, can I not immediately erect a seven-storeyed temple of gold here if I like? What can you do? Shall I protect you or shall you protect me!" Swamiji said, "Since hearing that divine voice, I cherish no more plans. The idea of building Maths etc. I have given up; as Mother wills, so it will be." The disciple, speechless with wonder, began to think, "Did he not one day tell me that whatever I saw and heard was but the echo of the Atman within me, that there was nothing outside?" - and fearlessly spoke it out also - "Sir, you used to say that Divine Voices are the echo of our inward thoughts and feelings." Swamiji gravely said, "Whether it be internal or external, if you actually hear with your ears such a disembodied voice, as I have done, can you deny it and call it false? Divine Voices are actually heard, just as you and I are talking."

The disciple, without controverting accepted Swamiji's words, for his words always carried conviction.

He then brought up the subject of departed spirits, and said, "Sir, these ghosts and departed spirits we hear about - which the Shastras also amply corroborate - are all these true or not?

Swamiji: Certainly they are true. Whatever you don't see, are they all false for that? Beyond your sight, millions of universes are revolving at great distances. Because you do not see them, are they non-existent for that? But then, do not put your mind on these subjects of ghosts and spirits. Your mental attitude towards them should be one of indifference. You duty is to realise the Atman within this body. When you realise the Atman, ghosts and spirits will be your slaves.

Disciple: But sir, I think that, if one sees them, it strengthens one's belief in the hereafter, and dispels all doubts about it.

Swamiji: You are heroes; do you mean to say that even you shall have to strengthen your belief in the hereafter by seeing ghosts and spirits! You have read so many sciences and scriptures - have mastered so many secrets of this infinite universe - even with such knowledge, you have to acquire the knowledge of the Atman by seeing ghosts and spirits! What a shame!

Disciple: Well, sir, have you ever seen ghosts and spirits?

Swamiji narrated that a certain deceased relative of his used to come to him as a disembodied spirit. Sometimes it used to bring him information about distant events. But on verification, some of its information was not found to be correct. Afterwards at a certain place of pilgrimage Swamiji prayed for it mentally, wishing it might be released - since then he did not see it again.

The disciple then questioned Swamiji if Shrâddha or other obsequial ceremonies appeased the departed spirits in any way. Swamiji replied, "That is not impossible." On the disciple's asking for the grounds of that belief Swamiji said, "I will explain the subject to you at length someday. There are irrefutable arguments to prove that the Shrâddha ceremony appeases the departed beings. Today I don't feel well. I shall explain it to you another day." But the disciple did not get another opportunity to ask that question to Swamiji.

(Translated from Bengali)
[Place: The rented Math premises at Belur. Year: 1898, November.]

The Math is still situated in Nilambar Babu's garden house at Belur. It is the month of November. Swamiji is now much engaged in the study and discussion of Sanskrit scriptures. The couplet beginning with "Âchandâlâ-pratihatarayah", he composed about this time. Today Swamiji composed the hymn, "Om Hring Ritam" etc., and handing it over to the disciple said, "See if there is any metrical defect in these stanzas." The disciple made a copy of the poem for this purpose.

On this day it seemed as if the goddess of learning had manifested herself on his tongue. With the disciple he fluently talked about two hours at a stretch in exceedingly melodious Sanskrit. After the disciple had copied the hymn, Swamiji said, "You see, as I write immersed in thought, grammatical slips sometimes occur; therefore I ask you all to look over them."

Disciple: Sir, these are not slips, but the license of genius.

Swamiji: You may say so; but why will other people assent to that? The other day I wrote an essay on "What is Hinduism", and some amongst you even are complaining that it was written in a very stiff Bengali. I think, language and thought also, like all other things, become lifeless and monotonous in course of time. Such a state seems to have happened now in this country. On the advent of Shri Ramakrishna, however, a new current has set in, in thought and language. Everything has now to be recast in new moulds. Everything has to be propagated with the stamp of new genius. Look, for example, how the old modes of Sannyasins are breaking, yielding place to a new mould by degrees. Society is protesting much against it - but is it of any avail? Neither are we frightened by that. The Sannyasins of the present day have to go to distant countries for preaching, and if they go in an ash-besmeared, half-nude body like the Sâdhus (holy men) of old, in the first place they won't be taken on board the ships, and even if they anyhow reach foreign countries in that dress, they will have to stay in jail. Everything requires to be changed a little according to place, time, and civilisation. Henceforth I am thinking of writing essays in Bengali. Littérateurs will perhaps rail at them. Never mind - I shall try to cast the Bengali language in a new mould. Nowadays, Bengali writers use too many verbs in their writings; this takes away the force of the language. If one can express the ideas of verbs with adjectives, it adds to the force of the language; henceforth try to write in that style. Try to write articles in that style in the Udbodhan. Do you know the meaning of the use of verbs in language? It gives a pause to the thought; hence the use of too many verbs in language is the sign of weakness, like quick breathing, and indicates that there is not much vitality in the language; that is why one cannot lecture well in the Bengali language. He who has control over his language, does not make frequent breaks in his thoughts. As your physique has been rendered languid by living on a dietary of boiled rice and dâl, similar is the case with your language. In food, in modes of life, in thought, and in language, energy has to be infused. With the infusion of vitality all round and the circulation of blood in all arteries and veins, one should feel the throbbing of new life in everything - then only will the people of this land be able to survive the present terrible struggle for existence; otherwise the country and the race will vanish in the enveloping shadows of death at no distant date.

Disciple: Sir, the constitution of the people of this country has been moulded in a peculiar way through long ages. Is it possible to change that within a short time?

Swamiji: If you have known the old ways to be wrong, then why don't you, as I say, learn to live in a better way? By your example ten other people will follow suit, and by theirs another fifty people will learn. By this process in course of time the new idea will awaken in the hearts of the whole race. But even if after understanding, you do not act accordingly, I shall know that you are wise in words only - but practically you are fools.

Disciple: Your words, sir, infuse great courage, enthusiasm, energy and strength into the heart.

Swamiji: By degrees the heart has to be strengthened. If one man is made, it equals the result of a hundred thousand lectures. Making the mind and lips at one, the ideas have to be practiced in life. This is what Shri Ramakrishna meant by "allowing no theft in the chamber of thought". You have to be practical in all spheres of work. The whole country has been ruined by masses of theories. He who is the true son of Shri Ramakrishna will manifest the practical side of religious ideas and will set to work with one-pointed devotion without paying heed to the prattling of men or of society. Haven't you heard of the couplet of Tulsidas: "The elephant walks the market-place and a thousand curs bark at him; so the Sadhus have no ill-feeling if worldly people slander them." You have to walk in this way. No count should be taken of the words of people. If one has to pay heed to their praise or blame, no great work can be accomplished in this life. "नायमात्मा बलहीनेन लभ्य - The Atman is not to be gained by the weak." If there is no strength in the body and mind, the Atman cannot be realised. First you have to build the body by good nutritious food - then only will the mind be strong. The mind is but the subtle part of the body. You must retain great strength in your mind and words. "I am low, I am low" - repeating these ideas in the mind, man belittles and degrades himself. Therefore, the Shastra (Ashtâvakra Samhita, I. 11) says:
"मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि।
किम्वदन्तीह् सत्येयं या मति: सा गतिर्भवेत्॥
- He who thinks himself free, free he becomes; he who thinks himself bound, bound he remains - this popular saying is true: 'As one thinks, so one becomes'." He alone who is always awake to the idea of freedom, becomes free; he who thinks he is bound, endures life after life in the state of bondage. It is a fact. This truth holds good both in spiritual and temporal matters. Those who are always down-hearted and dispirited in this life can do no work; from life to life they come and go wailing and moaning. "The earth is enjoyed by heroes" - this is the unfailing truth. Be a hero. Always say, "I have no fear." Tell this to everybody - "Have no fear". Fear is death, fear is sin, fear is hell, fear is unrighteousness, fear is wrong life. All the negative thoughts and ideas that are in this world have proceeded from this evil spirit of fear. This fear alone has kept the sun, air and death in their respective places and functions, allowing none to escape from their bounds. Therefore the Shruti says (Katha Upanishad, II. iii, 3) says:
"भयादस्याग्निपति भयात्तपति सूर्य:।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चम:॥
- Through fear of this, fire burns, the sun heats; through fear Indra and Vâyu are carrying on their functions, and Death stalks upon this earth." When the gods Indra, Chandra, Vayu, Varuna will attain to fearlessness, then will they be one with Brahman, and all this phantasm of the world will vanish. Therefore I say, "Be fearless, be fearless."

Swamiji, in saying these words, appeared in the eyes of the disciple like the very embodiment of "fearlessness", and he thought, "How in his presence even the fear of death leaves one and vanishes into nothingness!"

Swamiji continued: In this embodied existence, you will be tossed again and again on the waves of happiness and misery, prosperity and adversity - but know them all to be of momentary duration. Never care for them. "I am birthless, the deathless Atman, whose nature is Intelligence" - implanting this idea firmly in your heart, you should pass the days of your life. "I have no birth, no death, I am the Atman untouched by anything" - lose yourself completely in this idea. If you can once become one with this idea, then in the hour of sorrow and tribulation, it will rise of itself in your mind, and you will not have to strive with difficulty to bring it up. The other day, I was a guest of Babu Priyanath Mukherjee at Baidyanath. There I had such a spell of asthma that I felt like dying. But from within, with every breath arose the deep-toned sound, "I am He, I am He". Resting on the pillow, I was waiting for the vital breath to depart, and observing all the time that from within was being heard the sound of "I am He, I am He!" I could hear all along "एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन - The Brahman, the One without a second, alone exists, nothing manifold exists in the world."

The disciple, struck with amazement said, "Sir, talking with you and listening to your realisations, I feel no necessity for the study of scriptures."

Swamiji: No! Scriptures have to be studied also. For the attainment of Jnana, study of scriptures is essential. I shall soon open classes in the Math for them. The Vedas, Upanishads, the Gita, and Bhâgavata should be studied in the classes, and I shall teach the Pânini's Ashtâdhyâyai.

Disciple: Have you studied the Ashtadhayayi of Panini?

Swamiji: When I was in Jaipur, I met a great grammarian and felt a desire to study Sanskrit grammar with him. Although he was a great scholar in that branch, he had not much aptitude for teaching. He explained to me the commentary on the first aphorism for three days continuously, still I could not grasp a bit of it. On the fourth day the teacher got annoyed and said, "Swamiji, I could not make you understand the meaning of the first aphorism even in three days; I fear, you will not be much benefited by my teaching." Hearing these words, a great self-reproach came over me. Putting food and sleep aside, I set myself to study the commentary on the first aphorism independently. Within three hours the sense of the commentary stood explained before me as clearly as anything; then going to my teacher I gave him the sense of the whole commentary. My teacher, hearing me, said, "How could you gather the sense so excellently within three hours, which I failed to explain to you in three days?" After that, every day I began to read chapter after chapter, with the greatest ease. Through concentration of mind everything can be accomplished - even mountains can be crushed to atoms.

Disciple: Sir, everything is wonderful about you.

Swamiji: There is nothing wonderful in this universe. Ignorance constitutes the only darkness, which confers all things and makes them look mysterious. When everything is lighted by Knowledge, the sense of mystery vanishes from the face of things. Even such an inscrutable thing as Maya, which brings the most impossible things to pass, disappears. Know Him, think of Him, by knowing whom everything else is known. And when that Atman is realised, the purport of all scriptures will be perceived as clearly as a fruit on the palm of one's hand. The Rishis of old attained realisation, and must we fail? We are also men. What has happened once in the life of one individual must, through proper endeavour, be realised in the life of others. History repeats itself. This Atman is the same in all, there is only a difference of manifestation in different individuals. Try to manifest this Atman, and you will see your intellect penetrating into all subjects. The intellect of one who has not realised the Atman is one-sided, whereas the genius of the knower of Atman is all-embracing. With the manifestation of the Atman you will find that science, philosophy, and everything will be easily mastered. Proclaim the glory of the Atman with the roar of a lion, and impart fearlessness unto all beings by saying, "Arise, awake, and stop not till the goal is reached."

(Translated from Bengali)
[Place: The rented Math premises at Belur. Year: 1898.]

The disciple is staying with Swamiji at the garden-house of Nilambar Babu at Belur for the last two days.

Today, Swamiji has given permission to the disciple to stay in his room at night. When the disciple was serving Swamiji and massaging his feet, he spoke to him: "What folly! Leaving such a place as this, you want to go back to Calcutta! See what an atmosphere of holiness is here - the pure air of the Ganga - what an assemblage of Sadhus - will you find anywhere a place like this!"

Disciple: Sir, as the fruition of great austerities in past lives, I have been blessed with your company. Now bless me that I may not be overcome by ignorance and delusion any more. Now my mind sometimes is seized with a great longing for some direct spiritual realisation.

Swamiji: I also felt like that many times. One day in the Cossipore garden, I had expressed my prayer to Shri Ramakrishna with great earnestness. Then in the evening, at the hour of meditation, I lost the consciousness of the body, and felt that it was absolutely non-existent. I felt that the sun, moon, space, time, ether, and all had been reduced to a homogeneous mass and then melted far away into the unknown; the body-consciousness had almost vanished, and I had nearly merged in the Supreme. But I had just a trace of the feeling of Ego, so I could again return to the world of relativity from the Samâdhi. In this state of Samadhi all the difference between "I" and the "Brahman" goes away, everything is reduced into unity, like the waters of the Infinite Ocean - water everywhere, nothing else exists - language and thought, all fail there. Then only is the state "beyond mind and speech" realised in its actuality. Otherwise, so long as the religious aspirant thinks or says, "I am the Brahman" - "I" and "the Brahman", these two entities persist - there is the involved semblance of duality. After that experience, even after trying repeatedly, I failed to bring back the state of Samadhi. On informing Shri Ramakrishna about it, he said, "If you remain day and night in that state, the work of the Divine Mother will not be accomplished; therefore you won't be able to induce that state again; when your work is finished, it will come again."

Disciple: On the attainment of the absolute and transcendent Nirvikalpa Samadhi can none return to the world of duality through the consciousness of Egoism?

Swamiji: Shri Ramakrishna used to say that the Avataras alone can descend to the ordinary plane from that state of Samadhi, for the good of the world. Ordinary Jivas do not; immersed in that state, they remain alive for a period of twenty-one days; after that, their body drops like a sere leaf from the tree of Samsâra (world).

Disciple: When in Samadhi the mind is merged, and there remain no waves on the surface of consciousness, where then is the possibility of mental activity and returning to the world through the consciousness of Ego? When there is no mind, then who will descend from Samadhi to the relative plane, and by what means?

Swamiji: The conclusion of the Vedanta is that when there is absolute samadhi and cessation of all modifications, there is no return from that state; as the Vedanta Aphorism says: "अनावृत्ति: शब्दात् - There is non-return, from scriptural texts." But the Avataras cherish a few desires for the good of the world. By taking hold of that thread, they come down from the superconscious to the conscious state.

Disciple: But, sir, if one or two desires remain, how can that state be called the absolute, transcendent Samadhi? For the scriptures say that in that state all the modifications of the mind and all desires are stamped out.

Swamiji: How then can there be projection of the universe after Mahâpralaya (final dissolution)? At Mahapralaya everything is merged in the Brahman. But even after that, one hears and reads of creation in the scriptures, that projection and contraction (of the universe) go on in wave forms. Like the fresh creation and dissolution of the universe after Mahapralaya, the superconscious and conscious states of Avataras also stand to reason.

Disciple: If I argue that at the time of dissolution the seeds of further creation remain almost merged in Brahman, and that it is not absolute dissolution or Nirvikalpa Samadhi?

Swamiji: Then I shall ask you to answer how the projection of the universe is possible from Brahman in which there is no shadow of any qualification - which is unaffected and unqualified.

Disciple: Why, this is but a seeming projection. The reply to the question is given in the scriptures in this way, that the manifestation of creation from Brahman is only an appearance like the mirage in the desert, but really there has been no creation or anything of the kind. This illusion is produced by Maya, which is the negation of the eternally existing Brahman, and hence unreal.

Swamiji: If the creation is false, then you can also regard the Nirvikalpa Samadhi of Jiva and his return therefrom as seeming appearances. Jiva is Brahman by his nature. How can he have any experience of bondage? Your desire to realise the truth that you are Brahman is also a hallucination in that case - for the scripture says, "You are already that." Therefore, "अयमेव हि ते बन्ध समाधिमनुतिष्ठसि - This is verily your bondage that you are practicing the attainment of Samadhi."

Disciple: This is a great dilemma. If I am Brahman, why don't I always realise it?

Swamiji: In order to attain to that realisation in the conscious plane, some instrumentality is required. The mind is that instrument in us. But it is a non-intelligent substance. It only appears to be intelligent through the light of the Atman behind. Therefore the author of the Panchadashi (III. 40) says: "चिच्छायावेशत: शक्तिश्चेतनेव विभाति सा - The Shakti appears to be intelligent by the reflection of the intelligence of the Atman." Hence the mind also appears to us like an intelligent substance. Therefore it is certain that you won't be able to know the Atman, the Essence of Intelligence, through the mind. You have to go beyond the mind - for only the Atman exists there - there the object of knowledge becomes the same as the instrument of knowledge. The knower, knowledge, and the instrument of knowledge become one and the same. It is therefore that the Shruti says, "विज्ञातारमरे केन विजानीयात् - Through what are you to know the Eternal Subject?" The real fact is that there is a state beyond the conscious plane, where there is no duality of the knower, knowledge, and the instrument of knowledge etc. When the mind is merged, that state is perceived. I say it is "perceived," because there is no other word to express that state. Language cannot express that state. Shankaracharya has styled it "Transcendent Perception" (Aparokshânubhuti). Even after that transcendent perception Avataras descend to the relative plane and give glimpses of that - therefore it is said that the Vedas and other scriptures have originated from the perception of Seers. The case of ordinary Jivas is like that of the salt-doll which attempting to sound the depths of the ocean melted into it. Do you see? The sum and substance of it is - you have only got to know that you are Eternal Brahman.

You are already that, only the intervention of a non-intelligent mind (which is called Maya in the scriptures) is hiding that knowledge. When the mind composed of subtle matter is quelled, the Atman is effulgent by Its own radiance. One proof of the fact that Maya or mind is an illusion is that the mind by itself is non-intelligent and of the nature of darkness; and it is the light of the Atman behind, that makes it appear as intelligent. When you will understand this, the mind will merge in the unbroken Ocean of Intelligence; then you will realise: अयमात्मा ब्रह्म - This Atman is Brahman."

Then Swamiji, addressing the disciple, said, "You feel sleepy, then go to sleep."

*    *    *

In the night the disciple had a wonderful dream, as a result of which he earnestly begged Swamiji's permission to worship him. Swamiji had to acquiesce, and after the ceremony was over he said to the disciple, "Well, your worship is finished, but Premananda will be in a rage at your sacrilegious act of worshipping my feet in the flower-tray meant for Shri Ramakrishna's worship." Before his words were finished, Swami Premananda came there, and Swamiji said to him, "See what a sacrilege he has committed! With the requisites of Shri Ramakrishna's worship, he has worshipped me!" Swami Premananda, smiling, said, "Well done! Are you and Shri Ramakrishna different?" - hearing which the disciple felt at ease.

The disciple is an orthodox Hindu. Not to speak of prohibited food, he does not even take food touched by another. Therefore Swamiji sometimes used to refer to him as "priest". Swamiji, while he was eating biscuits with his breakfast, said to Swami Sadananda, "Bring the priest in here." When the disciple came to Swamiji, he gave some portion of his food to him to eat. Finding the disciple accepting it without any demur, Swamiji said, "Do you know what you have eaten now? These are made from eggs." In reply, the disciple said, "Whatever may be in it, I have no need to know; taking this sacramental food from you, I have become immortal."

Thereupon Swamiji said, "I bless you that from this day all your egoism of caste, colour, high birth, religious merit and demerit, and all, may vanish forever!". . .

(Translated from Bengali)
[Place: The rented Math premises at Belur. Year: 1898.]

The disciple has come to the Math this morning. As soon as he stood after touching the feet of Swamiji, Swamiji said, "What's the use of your continuing in service anymore? Why not go in for some business?" The disciple was then employed as a private tutor in some family. Asked about the profession of teaching, Swamiji said, "If one does the work of teaching boys for a long time, one gets blunt in intellect; one's intelligence is not manifested. If one stays among a crowd of boys day and night, gradually one gets obtuse. So give up the working of teaching boys."

Disciple: What shall I do, then?

Swamiji; Why, if you want to live the life of a worldly man and have a desire for earning money, then go over to America. I shall give you directions for business. You will find that in five years you will get together a lot of money.

Disciple: What business shall I go in for? And where am I to get the money from?

Swamiji: What nonsense are you talking? Within you lies indomitable power. Only thinking, "I am nothing, I am nothing", you have become powerless. Why, you alone! The whole race has become so. Go round the world once, and you will find how vigorously the life-current of other nations is flowing. And what are you doing? Even after learning so much, you go about the doors of others, crying, "Give me employment". Trampled under others' feet doing slavery for others, are you men anymore? You are not worth a pin's head! In this fertile country with abundant water-supply, where nature produces wealth and harvest a thousand times more than in others, you have no food for your stomach, no clothes to cover your body! In this country of abundance, the produce of which has been the cause of the spread of civilisation in other countries, you are reduced to such straits! Your condition is even worse than that of a dog. And you glory in your Vedas and Vedanta! A nation that cannot provide for its simple food and clothing, which always depends on others for its subsistence - what is there for it to vaunt about? Throw your religious observances overboard for the present and be first prepared for the struggle for existence. People of foreign countries are turning out such golden results from the raw materials produced in your country, and you, like asses of burden, are only carrying their load. The people of foreign countries import Indian raw goods, manufacture various commodities by bringing their intelligence to bear upon them, and become great; whereas you have locked up your intelligence, thrown away your inherited wealth to others, and roam about crying piteously for food.

Disciple: In what way, sir, can the means of subsistence be procured?

Swamiji: Why, the means are in your hands. You blindfold your eyes, and say, "I am blind and can see nothing." Tear off the folds from your eyes and you will see the whole world lighted by the rays of the midday sun. If you cannot procure money, go to foreign countries, working your passage as a Lascar. Take Indian cloth, towels, bamboo-work, and other indigenous products, and peddle in the streets of Europe and America; you will find how greatly Indian products are appreciated in foreign markets even now. In America I found, some Mohammedans of the Hooghly district had grown rich by peddling Indian commodities in this way. Have you even less intelligence than they? Take, for example, such excellent fabric as the Varanasi-made Sâris of India, the like of which are not produced anywhere else in the world. Go to America with this cloth. Have gowns made out of this fabric and sell them, and you will see how much you earn.

Disciple: Sir, why will they wear gowns made of the Saris of Varanasi? I have heard that clothes designed diversely are not to the taste of the ladies in those countries.

Swamiji: Whether they will receive or not, I shall look to that. It is for you to exert yourself and go over there. I have many friends in that country, to whom I shall introduce you. At first I shall request them to take this cloth up among themselves. Then you will find many will follow suit, and at last you won't be able to keep the supply up to the enormous demand.

Disciple: Where shall I get the capital for the business?

Swamiji: I shall somehow give you a start; for the rest you must depend on your own exertions. "If you die, you get to heaven; and if you win, you enjoy the earth" (Gita). Even if you die in this attempt, well and good, many will take up the work, following your example. And if you succeed, you will live a life of great opulence.

Disciple: Yes, sir, so it is. But I cannot muster sufficient courage.

Swamiji: That is what I say, my son, you have no Shraddhâ - no faith in yourselves. What will you achieve? You will have neither material nor spiritual advancement. Either put forth your energy in the way I have suggested and be successful in life, or give up all and take to the path we have chosen. Serve the people of all countries through spiritual instruction - then only will you get your dole of food like us. If there is no mutual exchange, do you think anybody cares for anybody else? You observe in our case, that because we give the householders some spiritual instructions, they in return give us some morsels of food. If you do nothing, why will they give you food? You observe so much misery in mere service and slavery of others, still you are not waking up; and so your misery also is never at an end. This is certainly the delusive power of Maya! In the West I have found that those who are in the employment of others have their seats fixed in the back rows in the Parliament, while the front seats are reserved for those who have made themselves famous by self-exertion, or education, or intelligence. In Western countries there is no botheration of caste. Those on whom Fortune smiles for their industry and exertion are alone regarded as leaders of the country and the controllers of its destiny. Whereas in your country, you are simply vaunting your superiority in caste, till at last you cannot even get a morsel of food! You have not the capacity to manufacture a needle, and you dare to criticise the English! Fools! Sit at their feet and learn from them the arts, industries, and the practicality necessary for the struggle for existence. You will be esteemed once more when you will become fit. Then they too will pay heed to your words. Without the necessary preparation, what will mere shouting in the Congress avail?

Disciple: But, sir, all the educated men of the country have joined it.

Swamiji: Well, you consider a man as educated if only he can pass some examinations and deliver good lectures. The education which does not help the common mass of people to equip themselves for the struggle for life, which does not bring out strength of character, a spirit of philanthropy, and the courage of a lion - is it worth the name? Real education is that which enables one to stand on one's own legs. The education that you are receiving now in schools and colleges is only making you a race of dyspeptics. You are working like machines merely, and living a jelly-fish existence.
The peasant, the shoemaker, the sweeper, and such other lower classes of India have much greater capacity for work and self-reliance than you. They have been silently working through long ages and producing the entire wealth of the land, without a word of complaint. Very soon they will get above you in position. Gradually capital is drifting into their hands, and they are not so much troubled with wants as you are. Modern education has changed your fashion, but new avenues of wealth lie yet undiscovered for want of the inventive genius. You have so long oppressed these forbearing masses; now is the time for their retribution. And you will become extinct in your vain search for employment, making it the be-all and end-all of your life.

Disciple: Sir, although our power of originality is less than that of other countries, still the lower classes of India are being guided by our intelligence. So where will they get the power and culture to overcome the higher classes in the struggle for existence?

Swamiji: Never mind if they have not read a few books like you - if they have not acquired your tailor-made civilisation. What do these matter? But they are the backbone of the nation in all countries. If these lower classes stop work, from where will you get your food and clothing? If the sweepers of Calcutta stop work for a day, it creates a panic; and if they strike for three days, the whole town will be depopulated by the outbreak of epidemics. If the labourers stop work, your supply of food and clothes also stops. And you regard them as low-class people and vaunt your own culture!

Engrossed in the struggle for existence, they had not the opportunity for the awakening of knowledge. They have worked so long uniformly like machines guided by human intelligence, and the clever educated section have taken the substantial part of the fruits of their labour. In every country this has been the case. But times have changed. The lower classes are gradually awakening to this fact and making a united front against this, determined to exact their legitimate dues. The masses of Europe and America have been the first to awaken and have already begun the fight. Signs of this awakening have shown themselves in India, too, as is evident from the number of strikes among the lower classes nowadays. The upper classes will no longer be able to repress the lower, try they ever so much. The well-being of the higher classes now lies in helping the lower to get their legitimate rights.

Therefore I say, set yourselves to the task of spreading education among the masses. Tell them and make them understand, "You are our brothers - a part and parcel of our bodies, and we love you and never hate you." If they receive this sympathy from you, their enthusiasm for work will be increased a hundredfold. Kindle their knowledge with the help of modern science. Teach them history, geography, science, literature, and along with these the profound truths of religion. In exchange for that teaching, the poverty of the teachers will also disappear. By mutual exchange both parties will become friendly to each other.

Disciple: But, sir, with the spread of learning among them, they too will in course of time have fertile brains but become idle and inactive like us and live on the fruits of the labour of the next lower classes.

Swamiji: Why shall it be so? Even with the awakening of knowledge, the potter will remain a potter, the fisherman a fisherman, the peasant a peasant. Why should they leave their hereditary calling? "सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् - Don't give up the work to which you were born, even if it be attended with defects." If they are taught in this way, why should they give up their respective callings? Rather they will apply their knowledge to the better performance of the work to which they have been born. A number of geniuses are sure to arise from among them in the course of time. You (the higher classes) will take these into your own fold. The Brahmins acknowledged the valiant king Vishvâmitra as a Brahmin, and think how grateful the whole Kshatriya race became to the Brahmins for this act! By such sympathy and co-operation even birds and beasts become one's own - not to speak of men!

Disciple: Sir, what you say is true, but there yet seems to be a wide gulf between the higher and lower classes. To bring the higher classes to sympathise with the lower seems to be a difficult affair in India.

Swamiji: But without that there is no well-being for your upper classes. You will be destroyed by internecine quarrels and fights - which you have been having so long. When the masses will wake up, they will come to understand your oppression of them, and by a puff of their mouth you will be entirely blown away! It is they who have introduced civilisation amongst you; and it is they who will then pull it down. Think how at the hands of the Gauls the mighty ancient Roman civilisation crumbled into dust! Therefore I say, try to rouse these lower classes from slumber by imparting learning and culture to them. When they will awaken - and awaken one day they must - they also will not forget your good services to them and will remain grateful to you.

After such conversation Swamiji, addressing the disciple, said: Let these subjects drop now - come, tell me what you have decided. Do something, whatever it be. Either go in for some business, or like us come to the path of real Sannyasa, "आत्मनो मोक्षार्थ जगद्धिताय च - For one's own liberation and for the good of the world." The latter path is of course the best way there is. What good will it do to be a worthless householder? You have understood that everything in life is transitory: "नलिनीदलगतजलमतितरलम् तद्वज्जीवनमतिशयचपलम् - Life is as unstable as the water on the lotus leaf." Therefore if you have the enthusiasm for acquiring this knowledge of the Atman, do not wait any more but come forward immediately. "यदहरेव विरजेत् तदहरेव प्रव्रजेत् - The very day that you feel dispassion for the world, that very day renounce and take to Sannyasa" (Jâbâlopanishad, 4). Sacrifice your life for the good of others and go round to the doors of people carrying this message of fearlessness "उत्तिष्ठत जाग्रत प्राप्य वरान् निबोधत - Arise, awake, and stop not till the goal is reached."

(Translated from Bengali)
[Place: Calcutta. Year: 1898.]

Swamiji accompanied by Sister Nivedita, Swami Yogananda, and others has come to visit the Zoological Gardens at Alipur in the afternoon. Rai Rambrahma Sanyal Bahadur, Superintendent of the Gardens, cordially received them and took them round the Gardens. Swamiji, as he went on seeing the various species of animals, casually referred to the Darwinian theory of the gradual evolution of animals. The disciple remembers how, entering the room for snakes, he pointed to a huge python with circular rings on its body, with the remark: "From this the tortoise has evolved in course of time. That very snake, by remaining stationary at one spot for a long time, has gradually turned hard-backed." He further said in fun to the disciple, "You eat tortoises, don't you? Darwin holds that it is this snake that has evolved into the tortoise in the process of time - then you eat snakes too!" The disciple protested, "Sir, when a thing is metamorphosed into another thing through evolution, it has no more its former shape and habits; then how can you say that eating tortoise means eating snakes also?"

This answer created laughter among the party. After seeing some other things, Swamiji went to Rambrahma Babu's quarters in the Gardens, where he took tea, and others also did the same. Finding that the disciples hesitated to sit at the same table and partake of the sweets and tea which Sister Nivedita had touched, Swamiji repeatedly urged him to take them, which he was induced to do, and drinking water himself, he gave the rest of it to the disciple to drink. After this there was a short conversation on Darwin's evolution theory.

Rambrahma Babu: What is your opinion of the evolution theory of Darwin and the causes he has put forward for it?

Swamiji: Taking for granted that Darwin is right, I cannot yet admit that it is the final conclusion about the causes of evolution.

Rambrahma Babu: Did the ancient scholars of our country discuss this subject?

Swamiji: The subject has been nicely discussed in the Samkhya Philosophy. I am of opinion that the conclusion of the ancient Indian philosophers is the last word on the causes of evolution.

Rambrahma Babu: I shall be glad to hear of it, if it can be explained in a few words.

Swamiji: You are certainly aware of the laws of struggle for existence, survival of the fittest, natural selection, and so forth, which have been held by the Western scholars to be the causes of elevating a lower species to a higher. But none of these has been advocated as the cause of that in the system of Patanjali. Patanjali holds that the transformation of one species into another is effected by the "in-filling of nature" (प्रकृत्यापूरात्). It is not that this is done by the constant struggle against obstacles. In my opinion, struggle and competition sometimes stand in the way of a being's attaining its perfection. If the evolution of an animal is affected by the destruction of a thousand others, then one must confess that this evolution is doing very little good to the world. Taking it for granted that it conduces to physical well-being, we cannot help admitting that it is a serious obstacle to spiritual development. According to the philosophers of our country, every being is a perfect Soul, and the diversity of evolution and manifestation of nature is simply due to the difference in the degree of manifestation of this Soul. The moment the obstacles to the evolution and manifestation of nature are completely removed, the Soul manifests Itself perfectly. Whatever may happen in the lower strata of nature's evolutions, in the higher strata at any rate, it is not true that it is only by constantly struggling against obstacles that one has to go beyond them. Rather it is observed that there the obstacles give way and a greater manifestation of the Soul takes place through education and culture, through concentration and meditation, and above all through sacrifice. Therefore, to designate the obstacles not as the effects but as the causes of the Soul-manifestation, and describe them as aiding this wonderful diversity of nature, is not consonant with reason. The attempt to remove evil from the world by killing a thousand evil-doers, only adds to the evil in the world. But if the people can be made to desist from evil-doing by means of spiritual instruction, there is no more evil in the world. Now, see how horrible the Western struggle theory becomes!

Rambrahma Babu was astonished to hear Swamiji's words and said at length, "India badly needs at the present moment men well versed in the Eastern and Western philosophies like you. Such men alone are able to point out the mistakes of the educated people who see only one side of the shield. I am extremely delighted to hear your original explanation of the evolution theory."

Shortly after, Swamiji with the party left for Baghbazar and reached Balaram Bose's house at about 8 p.m. After a short rest, he came to the drawing-room, where there was a small gathering, all eager to hear of the conversation at the Zoological Gardens in detail. When Swamiji came to the room, the disciple, as the spokesman of the meeting, raised that very topic.

Disciple: Sir, I have not been able to follow all your remarks about the evolution theory at the Zoo. Will you kindly recapitulate them in simple words?

Swamiji: Why, which points did you fail to grasp?

Disciple: You have often told us that it is the power to struggle with the external forces which constitutes the sign of life and the first step towards improvement. Today you seem to have spoken just the opposite thing.

Swamiji: Why should I speak differently? It was you who could not follow me. In the animal kingdom we really see such laws as struggle for existence, survival of the fittest, etc., evidently at work. Therefore Darwin's theory seems true to a certain extent. But in the human kingdom, where there is the manifestation of rationality, we find just the reverse of those laws. For instance, in those whom we consider really great men or ideal characters, we scarcely observe any external struggle. In the animal kingdom instinct prevails; but the more a man advances, the more he manifests rationality. For this reason, progress in the rational human kingdom cannot be achieved, like that in the animal kingdom, by the destruction of others! The highest evolution of man is affected through sacrifice alone. A man is great among his fellows in proportion as he can sacrifice for the sake of others, while in the lower strata of the animal kingdom, that animal is the strongest which can kill the greatest number of animals. Hence the struggle theory is not equally applicable to both kingdoms. Man's struggle is in the mental sphere. A man is greater in proportion as he can control his mind. When the mind's activities are perfectly at rest, the Atman manifests Itself. The struggle which we observe in the animal kingdom for the preservation of the gross body obtains in the human plane of existence for gaining mastery over the mind or for attaining the state of balance. Like a living tree and its reflection in the water of a tank, we find opposite kinds of struggle in the animal and human kingdoms.

Disciple: Why then do you advocate so much the improvement of our physique?

Swamiji: Well, do you consider yourselves as men? You have got only a bit of rationality - that's all. How will you struggle with the mind unless the physique be strong? Do you deserve to be called men any longer - the highest evolution in the world? What have you got besides eating, sleeping, and satisfying the creature-comforts? Thank your stars that you have not developed into quadrupeds yet! Shri Ramakrishna used to say, "He is the man who is conscious of his dignity". You are but standing witnesses to the lowest class of insect-like existence of which the scripture speaks, that they simply undergo the round of births and deaths without being allowed to go to any of the higher spheres! You are simply living a life of jealousy among yourselves and are objects of hatred in the eyes of the foreigner. You are animals, therefore I recommend you to struggle. Leave aside theories and all that. Just reflect calmly on your own everyday acts and dealings with others and find out whether you are not a species of beings intermediate between the animal and human planes of existence! First build up your own physique. Then only you can get control over the mind. नायमात्मा बलहीनेन लभ्य: - This Self is not to be attained by the weak" (Katha Upanishad, I.ii.23).

Disciple: But, sir, the commentator (Shankara) has interpreted the word "weak" to mean "devoid of Brahmacharya or continence".

Swamiji: Let him. I say, "The physically weak are unfit for the realisation of the Self."

Disciple: But many dull-headed persons also have strong bodies.

Swamiji: If you can take the pains to give them good ideas once, they will be able to work them out sooner than physically unfit people. Don't you find that in a weak physique it is difficult to control the sex-appetite or anger? Lean people are quickly incensed and are quickly overcome by the sex-instinct.

Disciple: But we find exceptions to the rule also.

Swamiji: Who denies it? Once a person gets control over the mind, it matters little whether the body remains strong or becomes emaciated. The gist of the thing is that unless one has a good physique one can never aspire to Self-realisation. Shri Ramakrishna used to say, "One fails to attain realisation if there be but a slight defect in the body".

Finding that Swamiji had grown excited, the disciple did not dare to push the topic further, but remained quiet accepting Swamiji's view. Shortly after, Swamiji, addressing those present, said, "By the bye, have you heard that this 'priest' has today taken food which was touched by Nivedita? That he took the sweets touched by her did not matter so much, but - here he addressed the disciple - "how did you drink the water she had touched?"

Disciple: But it was you, sir, who ordered me to do so. Under the Guru's orders I can do anything. I was unwilling to drink the water though. But you drank it and I had to take it as Prasâda.

Swamiji: Well, your caste is gone forever. Now nobody will respect you as a Brahmin of the priest class.

Disciple: I don't care if they do not. I can take the rice from the house of a Pariah if you order me to.

These words set Swamiji and all those present in a roar of laughter.

The conversation lasted till it was past midnight, when the disciple came back to his lodging, only to find it bolted. So he had to pass the night out of doors.

The wheel of Time has rolled on in its unrelenting course, and Swamiji, Swami Yogananda, and Sister Nivedita are now no more on earth. Only the sacred memory of their lives remains - and the disciple considers himself blessed to be able to record, in ever so meagre a way, these reminiscences.

(Translated from Bengali)
[Place: The rented Math premises at Belur. Year: 1898.]

The disciple has come to the Math (monastery) today. It has now been removed to Nilambar Babu's garden-house, and the site of the present Math has recently been purchased. Swamiji is out visiting the new Math-grounds at about four o'clock, taking the disciple with him. The site was then mostly jungle, but on the north side of it there was a one-storeyed brick-built house. Swamiji began to walk over the site and to discuss in the course of conversation the plan of work of the future Math and its rules and regulations.

Reaching by degrees the veranda on the east side of the one-storeyed house, Swamiji said, "Here would be the place for the Sadhus to live. It is my wish to convert this Math into a chief centre of spiritual practices and the culture of knowledge. The power that will have its rise from here will flood the whole world and turn the course of men's lives into different channels; from this place will spring forth ideals which will be the harmony of Knowledge, Devotion, Yoga, and Work; at a nod from the men of this Math a life-giving impetus will in time be given to the remotest corners of the globe; while all true seekers after spirituality will in course of time assemble here. A thousand thoughts like these are arising in my mind.

"Yonder plot of land on the south side of the Math will be the centre of learning, where grammar, philosophy, science, literature, rhetoric, the Shrutis, Bhakti scriptures, and English will be taught. This Temple of Learning will be fashioned after the Tols of old days. Boys who are Brahmacharins from their childhood will live there and study the scriptures. Their food and clothing and all will be supplied from the Math. After a course of five years' training these Brahmacharins may, if they like, go back to their homes and lead householders' lives; or they may embrace the monastic life with the sanction of the venerable Superiors of the Math. The authorities of the Math will have the power to turn out at once any of these Brahmacharins who will be found refractory or of a bad character. Teaching will be imparted here irrespective of caste or creed, and those who will have objection to this will not be admitted. But those who would like to observe their particular caste-rites, should make separate arrangements for their food, etc. They will only attend the classes along with the rest. The Math authorities shall keep a vigilant watch over the character of these also. None but those that are trained here shall be eligible for Sannyasa. Won't it be nice when by degrees this Math will begin to work like this?"

Disciple: Then you want to reintroduce into the country the ancient institution of living a Brahmacharin's life in the house of the Guru?

Swamiji: Exactly. The modern system of education gives no facility for the development of the knowledge of Brahman. We must found Brahmacharya Homes as in times of old. But now we must lay their foundations on a broad basis, that is to say, we must introduce a good deal of change into it to suit the requirements of the times. Of this I shall speak to you later on.

"That piece of land to the south of the Math," Swamiji resumed, "we must also purchase in time. There we shall start an Annasatra - a Feeding Home. There arrangements will be made for serving really indigent people in the spirit of God. The Feeding Home will be named after Shri Ramakrishna. Its scope will at first be determined by the amount of funds. For the matter of that, we may start it with two or three inmates. We must train energetic Brahmacharins to conduct this Home. They will have to collect the funds for its maintenance - ay, even by begging. The Math will not be allowed to give any pecuniary help in this matter. The Brahmacharins themselves shall have to raise funds for it. Only after completing their five years' training in this Home of Service, will they be allowed to join the Temple of Learning branch. After a training of ten years - five in the Feeding Home and five in the Temple of Learning - they will be allowed to enter the life of Sannyasa, having initiation from the Math authorities - provided of course they have a mind to become Sannyasins and the Math authorities consider them fit for Sannyasa and are willing to admit them into it. But the Head of the Math will be free to confer Sannyasa on any exceptionally meritorious Brahmacharin, at any time, in defiance of this rule. The ordinary Brahmacharins, however, will have to qualify themselves for Sannyasa by degrees, as I have just said. I have all these ideas in my brain."

Disciple: Sir, what will be the object of starting three such sections in the Math?

Swamiji: Didn't you understand me? First of all, comes the gift of food; next is the gift of learning, and the highest of all is the gift of knowledge. We must harmonise these three ideals in the Math. By continuously practicing the gift of food, the Brahmacharins will have the idea of practical work for the sake of others and that of serving all beings in the spirit of the Lord firmly impressed on their minds. This will gradually purify their minds and lead to the manifestation of Sâttvika (pure and unselfish) ideas. And having this the Brahmacharins will in time acquire the fitness for attaining the knowledge of Brahman and become eligible for Sannyasa.

Disciple: Sir, if, as you say, the gift of (spiritual) knowledge is the highest, why then start sections for the gift of food and the gift of learning?

Swamiji: Can't you understand this point even now? Listen. If in these days of food scarcity you can, for the disinterested service of others, get together a few morsels of food by begging or any other means, and give them to the poor and suffering, that will not only be doing good to yourself and the world, but you will at the same time get everybody's sympathy for this noble work. The worldly-minded people, tied down to lust and wealth, will have faith in you for this labour of love and come forward to help you. You will attract a thousand times as many men by this unasked-for gift of food, as you will by the gift of learning or of (spiritual) knowledge. In no other work will you get so much public sympathy as you will in this. In a truly noble work, not to speak of men, even God Himself befriends the doer. When people have thus been attracted, you will be able to stimulate the desire for learning and spirituality in them. Therefore the gift of food comes first.

Disciple; Sir, to start Feeding Homes we want a site first, then buildings, and then the funds to work them. Where will so much money come from?

Swamiji: The southern portion of the Math premises I am leaving at your disposal immediately, and I am getting a thatched house erected under that Bael tree. You just find out one or two blind or infirm people and apply yourself to their service. Go and beg food for them yourself; cook with your own hands and feed them. If you continue this for some days, you will find that lots of people will be coming forward to assist you with plenty of money. "न हि कल्याणकृत् कश्चिद दुर्गतिं तात गच्छति - Never, my son, does a doer of good come to grief." (Gita, VI. 40).

Disciple: Yes, it is true. But may not that kind of continuous work become a source of bondage in the long run?

Swamiji: If you have no eye to the fruits of work, and if you have a passionate longing to go beyond all selfish desires, then these good works will help to break your bonds, I tell you. How thoughtless of you to say that such work will lead to bondage! Such disinterested work is the only means of rooting out the bondage due to selfish work. "नान्य: पन्था विद्यतेऽयनाय - There is no other way out" (Shvetâsvatara Upanishad, III. 8).

Disciple: Your words encourage me to hear in detail about your ideas of the Feeding Home and Home of Service.

Swamiji: We must build small well-ventilated rooms for the poor. Only two or three of them will live in each room. They must be given good bedding, clean clothes, and so on. There will be a doctor for them, who will inspect them once or twice a week according to his convenience. The Sevâshrama (Home of Service) will be as a ward attached to the Annasatra, where the sick will be nursed. Then, gradually, as funds will accumulate, we shall build a big kitchen. The Annasatra must be astir with constant shouts of food demanded and supplied. The rice-gruel must run into the Ganga and whiten its water! When I see such a Feeding Home started, it will bring solace to my heart.

Disciple: When you have this kind of desire, most likely it will materialise into action in course of time.

Hearing the disciple's words, Swamiji remained motionless for a while, gazing on the Ganga. Then with a beaming countenance he addressed the disciple, saying: "Who knows which of you will have the lion roused up in him, and when? If in a single one amongst you Mother rouses the fire, there will be hundreds of Feeding Homes like that. Knowledge and Power and Devotion - everything exists in the fullest measure in all beings. We only notice the varying degrees of their manifestation and call one great and another little. In the minds of all creatures a screen intervenes as it were and hides the perfect manifestation from view. The moment that is removed, everything is settled; whatever you want, whatever you will desire, will come to pass."

Swamiji continued: "If the Lord wills, we shall make this Math a great centre of harmony. Our Lord is the visible embodiment of the harmony of all ideals. He will be established on earth if we keep alive that spirit of harmony here. We must see to it that people of all creeds and sects, from the Brâhmana down to the Chandâla, may come here and find their respective ideals manifested. The other day when I installed Shri Ramakrishna on the Math grounds, I felt as if his ideas shot forth from this place and flooded the whole universe, sentient and insentient. I, for one, am doing my best, and shall continue to do so - all of you too explain to people the liberal ideas of Shri Ramakrishna; what is the use of merely reading the Vedanta? We must prove the truth of pure Advaitism in practical life. Shankara left this Advaita philosophy in the hills and forests, while I have come to bring it out of those places and scatter it broadcast before the workaday world and society. The lion-roar of Advaita must resound in every hearth and home, in meadows and groves, over hills and plains. Come all of you to my assistance and set yourselves to work."

Disciple: Sir, it appeals to me rather to realise that state through meditation than to manifest it in action.

Swamiji: That is but a state of stupefaction, as under liquor. What will be the use of merely remaining like that? Through the urge of Advaitic realisation, you should sometimes dance wildly and sometimes remain lost to outward sense. Does one feel happy to taste of a good thing by oneself? One should share it with others. Granted that you attain personal liberation by means of the realisation of the Advaita, but what matters it to the world? You must liberate the whole universe before you leave this body. Then only you will be established in the eternal Truth. Has that bliss any match, my boy? You will be established in that bliss of the Infinite which is limitless like the skies. You will be struck dumb to find your presence everywhere in the world of soul and matter. You will feel the whole sentient and insentient world as your own self. Then you can't help treating all with the same kindness as you show towards yourself. This is indeed practical Vedanta. Do you understand me? Brahman is one, but is at the same time appearing to us as many, on the relative plane. Name and form are at the root of this relativity. For instance, what do you find when you abstract name and form from a jar? Only earth, which is its essence. Similarly, through delusion you are thinking of and seeing a jar, a cloth, a monastery, and so on. The phenomenal world depends on this nescience which obstructs knowledge and which has no real existence. One sees variety such as wife, children, body, mind - only in the world created by nescience by means of name and form. As soon as this nescience is removed, the realisation of Brahman which eternally exists is the result.

Disciple: Where has the nescience come from?

Swamiji: Where it has come from I shall tell you later on. When you began to run, mistaking the rope for the snake, did the rope actually turn into a snake? Or was it not your ignorance which put you to flight in that way?

Disciple: I did it from sheer ignorance.

Swamiji: Well, then, consider whether, when you will again come to know the rope as rope, you will not laugh at your previous ignorance. Will not name and form appear to be a delusion then?

Disciple: They will.

Swamiji: If that be so, the name and form turn out to be unreal. Thus Brahman, the Eternal Existence, proves to be the only reality. Only through this twilight of nescience you think this is your wife, that is your child, this is your own, that is not your own, and so on, and fail to realise the existence of the Atman, the illuminator of everything. When through the Guru's instructions and your own conviction you will see, not this world of name and form, but the essence which lies as its substratum then only you will realise your identity with the whole universe from the Creator down to a clump of grass, then only you will get the state in which "भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: - The knots of the heart are cut asunder and all doubts are dispelled".

Disciple: Sir, one wishes to know of the origin and cessation of this nescience.

Swamiji: You have understood, I presume, that a thing that ceases to exist afterwards is a phenomenon merely? He who has truly realised Brahman will say - where is nescience, in faith? He sees the rope as rope only, and never as the snake. And he laughs at the alarm of those who see it as the snake. For this reason, nescience has no absolute reality. You can call nescience neither real nor unreal; "सन्नाप्यसन्नाप्युभयात्मिका - Neither real, nor unreal, nor a mixture of both". About a thing that is thus proved to be false, neither question nor answer is of any significance. Moreover, any question on such a thing is unreasonable. I shall explain how. Are not this question and answer made from the standpoint of name and form, of time and space? And can you explain Brahman which transcends time and space, by means of questions and answers? Hence the Shastras and Mantras and such other things are only relatively, and not absolutely, true. Nescience has verily no essence to call its own; how then can you understand it? When Brahman will manifest Itself, there will be no more room for such questions. Have you not heard that story of Shri Ramakrishna about the shoemaker coolie?  The moment one recognises nescience, it vanishes.
Disciple: But, sir, whence has this nescience come?

Swamiji: How can that come which has no existence at all? It must exist first, to admit the possibility of coming.

Disciple: How then did this world of souls and matter originate?

Swamiji: There is only one Existence - Brahman. You are but seeing That under different forms and names, through the veil of name and form which are unreal.

Disciple: But why this unreal name and form? Whence have they come?

Swamiji: The Shastras have described this ingrained notion or ignorance as almost endless in a series. But it has a termination, while Brahman ever remains as It is, without suffering the least change, like the rope which causes the delusion of the snake. Therefore the conclusion of the Vedanta is that the whole universe has been superimposed on Brahman - appearing like a juggler's trick. It has not caused the least aberration of Brahman from Its real nature. Do you understand me?

Disciple: One thing I cannot yet understand.

Swamiji: What is that?

Disciple: You have just said that creation, maintenance, and dissolution, etc. are superimposed on Brahman, and have no absolute existence. But how can that be? One can never have the delusion of something that one has not already experienced. Just as one who has never seen a snake cannot mistake a rope for a snake, so how can one who has not experienced this creation, come to mistake Brahman for the creation? Therefore creation must have been, or is, to have given rise to the delusion of creation. But this brings in a dualistic position.

Swamiji: The man of realisation will in the first place refute your objection by stating that to his vision creation and things of that sort do not at all appear. He sees Brahman and Brahman alone. He sees the rope and not the snake. If you argue that you, at any rate, are seeing this creation, or snake - then he will try to bring home to you the real nature of the rope, with a view to curing your defective vision. When through his instructions and your reasoning you will be able to realise the truth of the rope, or Brahman, then this delusive idea of the snake, or creation, will vanish. At that time, what else can you call this delusive idea of creation, maintenance, and dissolution, but a superimposition on the Brahman? If this appearance of creation etc. has continued as a beginningless series, let it do so; no advantage will be gained by settling this question. Until Brahman is realised as vividly as a fruit on the palm of one's hand this question cannot be adequately settled, and then neither such a question crops up, nor is there need for a solution. The tasting of the reality of Brahman is then like a dumb man tasting something nice, but without the power to express his feelings.

Disciple: What then will be the use of reasoning about it so much?

Swamiji: Reasoning is necessary to understand the point intellectually. But the Reality transcends reasoning: "नैषा तर्कण मतिरापनेया - This conviction cannot be reached through reasoning."
In the course of such conversation Swamiji reached the Math, accompanied by the disciple. Swamiji then explained to the Sannyasins and Brahmacharins of the Math the gist of the above discussion on Brahman. While going upstairs, he remarked to the disciple, "नायमात्मा बलहीनेन लभ्य: - This Atman cannot be attained by the weak."