(From the Diary of a Disciple (Shri Sharat Chandra Chakravarty, B.A.))
(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 practising 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 S‚ttvika (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" (Shvet‚svatara 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 Sev‚shrama (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 Br‚hmana down to the Chand‚la, 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?1 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 तर्केण 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."