(From the Diary of a Disciple (Shri Sharat Chandra Chakravarty, B.A.))

(Translated from Bengali )

[Place: The rented Math premises at Belur. Year: 1898.]

Today Swamiji is to perform a sacrifice and install Shri Ramakrishna on the site of the new Math. The disciple has been staying at the Math since the night before, with a view to witnessing the installation ceremony.

In the morning Swamiji had his bath in the Ganga and entered the worship-room. Then he made offerings to the sacred Pādukās (slippers) of Shri Ramakrishna and fell to meditation.

Meditation and worship over, preparations were now made for going to the new Math premises. Swamiji himself took on his right shoulder the ashes of Shri Ramakrishna's body preserved in a copper casket, and led the van. The disciple in company with other Sannyasins brought up the rear. There was the music of bells and conchs. On his way Swamiji said to the disciple, "Shri Ramakrishna said to me, 'Wherever you will take me on your shoulders, there I will go and stay, be it under a tree or in a hut.' It is therefore that I am myself carrying him on my shoulders to the new Math grounds. Know it for certain that Shri Ramakrishna will keep his seat fixed there, for the welfare of many, for a long time to come."

Disciple: When was it that he said this to you?

Swamiji: (Pointing to the Sādhus of the Math) Didn't you hear from them? It was at the Cossipur garden.

Disciple: I see. It was on this occasion, I suppose, that the split took place between Shri Ramakrishna's Sannyāsin and householder disciples regarding the privilege of serving him?

Swamiji: Yes, but not exactly a "split" — it was only a misunderstanding, that's all. Rest assured that among those that are Shri Ramakrishna's devotees, and have truly obtained his grace, there is no sect or schism, there cannot be — be they householders or Sannyasins. As to that kind of slight misunderstanding, do you know what it was due to? Well, each devotee colours Shri Ramakrishna in the light of his own understanding and each forms his own idea of him from his peculiar standpoint. He was, as it were, a great Sun and each one of us is eyeing him, as it were, through a different kind of colored glass and coming to look upon that one Sun as parti-coloured. Of course, it is quite true that this leads to schism in course of time. But then, such schisms rarely occur in the lifetime of those who are fortunate enough to have come in direct contact with an Avatāra. The effulgence of that Personality, who takes pleasure only in the Self, dazzles their eyes and sweeps away pride, egotism, and narrow-mindedness from their minds. Consequently they find no opportunity to create sects and party factions. They are content to offer him their heart's worship, each in his own fashion.

Disciple: Sir, do the devotees of Avatara, then view him differently notwithstanding their knowing him to be God, and does this lead the succeeding generations of their followers to limit themselves within narrow bounds and form various little sects?

Swamiji: Quite so. Hence sects are bound to form in course of time. Look, for instance, how the followers of Chaitanya Deva have been divided into two or three hundred sects; and those of Jesus hold thousands of creeds. But all those sects without exception follow Chaitanya Deva or Jesus, and none else.

Disciple: Then, perhaps, Shri Ramakrishna's followers, too, will be divided in course of time into various sects?

Swamiji: Well, of course. But then this Math that we are building will harmonise all creeds, all standpoints. Just as Shri Ramakrishna held highly liberal views, this Math, too, will be a centre for propagating similar ideas. The blazing light of universal harmony that will emanate from here will flood the whole world.

While all this was going on, the party reached the Math premises. Swamiji took the casket down from his shoulder, placed it on the carpet spread on the ground, and bowed before it touching the ground with his forehead. Others too followed suit.

Then Swamiji again sat for worship. After going through Pujā (worship), he lighted the sacrificial fire, made oblations to it, and himself cooking Pāyasa (milk-rice with sugar) with the help of his brother-disciples, offered it to Shri Ramakrishna. Probably also he initiated certain householders on the spot that day. All this ceremony being done, Swamiji cordially addressed the assembled gentlemen and said, "Pray today all of you, heart and soul, to the holy feet of Shri Ramakrishna, that the great Avatara of this cycle that he is, he may, "For the welfare of the many, and for the happiness of the many — बहुजनहिताय बहुजनसुखाय", reside in this holy spot from this day for a great length of time, and ever continue to make it the unique centre of harmony amongst all religions." Everyone prayed like that with folded palms. Swamiji next called the disciple and said, "None of us (Sannyasins) have any longer the right to take back this casket of Shri Ramakrishna, for we have installed him here today. It behoves you, therefore, to take it on your head back (to Nilambar Babu's garden)". Seeing that the disciple hesitated to touch the casket, Swamiji said, "No fear, touch it, you have my order." The disciple gladly obeyed the injunction, lifted the casket on his head, and moved on. He went first, next came Swamiji, and the rest followed. Swamiji said to the disciple on the way, "Shri Ramakrishna has today sat on your head and is blessing you. Take care, never let your mind think of anything transitory, from this day forth." Before crossing a small bridge, Swamiji again said to him, "Beware, now, you must move very cautiously."

Thus all safely reached the Math and rejoiced. Swamiji now entered into a conversation with the disciple, in the course of which he said, "Through the will of Shri Ramakrishna, his Dharmakshetra — sanctified spot — has been established today. A twelve years' anxiety is off my head. Do you know what I am thinking of at this moment? — This Math will be a center of learning and spiritual discipline. Householders of a virtuous turn like yourselves will build houses on the surrounding land and live there, and Sannyasins, men of renunciation, will live in the center, while on that plot of land on the south of the Math, buildings will be erected for English and American disciples to live in. How do you like this idea?

Disciple: Sir, it is indeed a wonderful fancy of yours.

Swamiji: A fancy do you call it? Not at all, everything will come about in time. I am but laying the foundation. There will be lots of further developments in future. Some portion of it I shall live to work out. And I shall infuse into you fellows various ideas, which you will work out in future. It will not do merely to listen to great principles. You must apply them in the practical field, turn them into constant practice. What will be the good of cramming the high-sounding dicta of the scriptures? You have first to grasp the teachings of the Shastras, and then to work them out in practical life. Do you understand? This is called practical religion.

Thus the talk went on, and gradually drifted to the topic of Shankarāchārya. The disciple was a great adherent of Shankara, almost to the point of fanaticism. He used to look upon Shankara's Advaita philosophy as the crest of all philosophies and could not bear any criticism of him. Swamiji was aware of this, and, as was his wont, wanted to break this one-sidedness of the disciple.

Swamiji: Shankara's intellect was sharp like the razor. He was a good arguer and a scholar, no doubt of that, but he had no great liberality; his heart too seems to have been like that. Besides, he used to take great pride in his Brahmanism — much like a southern Brahmin of the priest class, you may say. How he has defended in his commentary on the Vedanta-Sutras that the non-Brahmin castes will not attain to a supreme knowledge of Brahman! And what specious arguments! Referring to Vidura1 he has said that he became a knower of Brahman by reason of his Brahmin body in the previous incarnation. Well, if nowadays any Shudra attains to a knowledge of Brahman, shall we have to side with your Shankara and maintain that because he had been a Brahmin in his previous birth, therefore he has attained to this knowledge? Goodness! What is the use of dragging in Brahminism with so much ado? The Vedas have entitled any one belonging to the three upper castes to study the Vedas and the realisation of Brahman, haven't they? So Shankara had no need whatsoever of displaying this curious bit of pedantry on this subject, contrary to the Vedas. And such was his heart that he burnt to death lots of Buddhist monks — by defeating them in argument! And the Buddhists, too, were foolish enough to burn themselves to death, simply because they were worsted in argument! What can you call such an action on Shankara's part except fanaticism? But look at Buddha's heart! — Ever ready to give his own life to save the life of even a kid — what to speak of  "बहुजनहिताय बहुजनसुखाय — For the welfare of the many, for the happiness of the many"! See, what a large-heartedness — what a compassion!

Disciple: Can't we call that attitude of the Buddha, too, another kind of fanaticism, sir? He went to the length of sacrificing his own body for the sake of a beast!

Swamiji: But consider how much good to the world and its beings came out of that 'fanaticism' of his — how many monasteries and schools and colleges, how many public hospitals and veterinary refuges were established, how developed architecture became — think of that. What was there in this country before Buddha's advent? Only a number of religious principles recorded on bundles of palm leaves — and those too known only to a few. It was Lord Buddha who brought them down to the practical field and showed how to apply them in the everyday life of the people. In a sense, he was the living embodiment of true Vedanta.

Disciple: But, sir, it was he who by breaking down the Varnāshrama Dharma (duty according to caste and order of life) brought about a revolution within the fold of Hinduism in India, and there seems to be some truth also in the remark that the religion he preached was for this reason banished in course of time from the soil of India.

Swamiji: It was not through his teachings that Buddhism came to such degradation, it was the fault of his followers. By becoming too philosophic they lost much of their breadth of heart. Then gradually the corruption known as Vāmāchāra (unrestrained mixing with women in the name of religion) crept in and ruined Buddhism. Such diabolical rites are not to be met with in any modern Tantra! One of the principal centres of Buddhism was Jagannātha or Puri, and you have simply to go there and look at the abominable figures carved on the temple walls to be convinced of this. Puri has come under the sway of the Vaishnavas since the time of Rāmānuja and Shri Chaitanya. Through the influence of great personages like these the place now wears an altogether different aspect.

Disciple: Sir, the Shastras tell us of various special influences attaching to places of pilgrimage. How far is this claim true?

Swamiji: When the whole world is the Form Universal of the Eternal Atman, the Ishvara (God), what is there to wonder at in special influences attaching to particular places? There are places where He manifests Himself specially, either spontaneously or through the earnest longing of pure souls, and the ordinary man, if he visits those places with eagerness, attains his end quite easily. Therefore it may lead to the development of the Self in time to have recourse to holy places. But know it for certain that there is no greater Tirtha (holy spot) than the body of man. Nowhere else is the Atman so manifest as here. That car of Jagannatha that you see is but a concrete symbol of this corporeal car. You have to behold the Atman in this car of the body. Haven't you read "आत्मानं रथिनं विद्धि — Know the Atman to be seated on the chariot" etc., "मध्ये वामनमासीनं विश्वे देवा उपासते — All the gods worship the Vāmana (the Supreme Being in a diminutive form) seated in the interior of the body"? The sight of the Atman is the real vision of Jagannatha. And the statement "रथे च वामनं दृष्टा पुनर्जन्म न विद्यते — Seeing the Vāmana on the car, one is no more subject to rebirth", means that if you can visualise the Atman which is within you, and disregarding which you are always identifying yourself with this curious mass of matter, this body of yours — if you can see that, then there is no more rebirth for you. If the sight of the Lord's image on a wooden framework confers liberation on people, then crores of them would be liberated every year — specially with such facility of communication by rail nowadays! But I do not mean to say that the notion which devotees in general entertain towards Shri Jagannatha is either nothing or erroneous. There is a class of people who gradually rise to higher and higher truths with the help of that image. So it is an undoubted fact that in and through that image there is a special manifestation of the Lord.

Disciple: Sir, are there different religions then for the ignorant and the wise?

Swamiji: Quite so. Otherwise why do your scriptures go to such lengths over the specification of the qualifications of an aspirant? All is truth no doubt, but relative truth, different in degrees. Whatever man knows to be truth is of a like nature: some are lesser truths, others, higher ones in comparison with them, while the Absolute Truth is God alone. This Atman is altogether dormant in matter; in man, designated as a living being, It is partially conscious; while in personages like Shri Krishna, Buddha, and Shankara the same Atman has reached the superconscious stage. There is a state even beyond that, which cannot be expressed in terms of thought or language — अवाङ्मनसो गोचरम्।

Disciple: Sir, there are certain Bhakti sects who hold that we must practise devotion by placing ourselves in a particular attitude or relation with God. They do not understand anything about the glory of the Atman and so forth, and exclusively recommend this constant devotional attitude.

Swamiji: What they say is true to their own case. By continued practice along this line, they too shall feel an awakening of Brahman within them. And what we (Sannyasins) are doing is another kind of practice. We have renounced the world. So how will it suit us to practise by putting ourselves in some worldly relation — such as that of mother, or father, or wife or son, and so forth — with God? To us all these ideals appear to be narrow. Of course it is very difficult to qualify for the worship of God in His absolute, unconditioned aspect. But must we go in for poison because we get no nectar? Always talk and hear and reason about this Atman. By continuing to practise in this way, you will find in time that the Lion (Brahman) will wake up in you too. Go beyond all those relative attitudes — mere sports of the mind. Listen to what Yama says in the Katha Upanisad: उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत। (Arise, awake, and learn by approaching the élite.) Arise! Awake! and stop not until the goal is reached!

Here the subject was brought to a close. The bell for taking Prasāda (consecrated food) rang, and Swamiji went to partake of it, followed by the disciple.

  1. ^Uncle of the Pāndava brothers, and a most saintly character, considered to be an incarnation of Dharma.