CONVERSATIONS AND DIALOGUES

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

XXI
(Translated from Bengali )

[Place: Belur Math. Year: 1901.]

Swamiji is staying at the Math nowadays. His health is not very good, but he goes out for a walk in the mornings and evenings. The disciple, after bowing at the feet of Swamiji, inquired about his health.

Swamiji: Well, this body is in such a pitiable condition, but none of you are stepping forward to help in my work! What shall I do single-handed? This time the body has come out of the soil of Bengal, so can it bear the strain of much work? You who come here are pure souls; and if you do not become my helpers in this work, what shall I do alone?

Disciple: Sir, these self-sacrificing Brahmacharins and Sannyasins are standing behind you, and I think that each one of them can devote his life to your work — still why do you speak in this way?

Swamiji: Well, I want a band of young Bengal — who alone are the hope of this country. My hope of the future lies in the youths of character — intelligent, renouncing all for the service of others, and obedient — who can sacrifice their lives in working out my ideas and thereby do good to themselves and the country at large. Otherwise, boys of the common run are coming in groups and will come. Dullness is written on their faces — their hearts are devoid of energy, their bodies feeble and unfit for work, and minds devoid of courage. What work will be done by these? If I get ten or twelve boys with the faith of Nachiketā, I can turn the thoughts and pursuits of this country in a new channel.

Disciple: Sir, so many young men are coming to you, and do you find none among them of such a nature?

Swamiji: Among those who appear to me to be of good calibre, some have bound themselves by matrimony; some have sold themselves for the acquisition of worldly name, fame, or wealth; while some are of feeble bodies. The rest, who form the majority, are unable to receive any high idea. You are no doubt fit to receive my high ideas, but you are not able to work them out in the practical field. For these reasons sometimes an anguish comes into the mind, and I think that taking this human body, I could not do much work through untowardness of fortune. Of course, I have not yet wholly given up hope, for, by the will of God, from among these very boys may arise in time great heroes of action and spirituality who will in future work out my ideas.

Disciple: It is my firm belief that your broad and liberal ideas must find universal acceptance some day or other. For I see they are all-sided and infusing vigour into every department of thought and activity. And the people of the country are accepting, either overtly or covertly, your ideas, and teaching them to the people.

Swamiji: What matters it if they acknowledge my name or not? It is enough if they accept my ideas. Ninety-nine per cent of the Sadhus, even after renouncing lust and wealth, get bound at the last by the desire of name and fame. "Fame . . . that last infirmity of noble mind" — haven't you read? We shall have to work, giving up altogether all desire for results. People will call us both good and bad. But we shall have to work like lions, keeping the ideal before us, without caring whether "the wise ones praise or blame us".

Disciple: What ideal should we follow now?

Swamiji: You have now to make the character of Mahāvira your ideal. See how at the command of Rāmachandra he crossed the ocean. He had no care for life or death! He was a perfect master of his senses and wonderfully sagacious. You have now to build your life on this great ideal of personal service. Through that, all other ideals will gradually manifest in life. Obedience to the Guru without questioning, and strict observance of Brahmacharya — this is the secret of success. As on the one hand Hanumān represent the ideal of service, so on the other hand he represents leonine courage, striking the whole world with awe. He has not the least hesitation in sacrificing his life for the good of Rama. A supreme indifference to everything except the service of Rama, even to the attainment of the status of Brahmā and Shiva, the great World-Gods! Only the carrying out of Shri Rama's behest is the one vow of this life! Such whole-hearted devotion is wanted. Playing on the Khol and Kartāl and dancing in the frenzy of Kirtana has degenerated the whole people. They are, in the first place, a race of dyspeptics — and if in addition to this they dance and jump in that way, how can they bear the strain? In trying to imitate the highest Sādhana, the preliminary qualification for which is absolute purity, they have been swallowed in dire Tamas. In every district and village you may visit, you will find only the sound of the Khol and Kartāl! Are not drums made in the country? Are not trumpets and kettle-drums available in India? Make the boys hear the deep-toned sound of these instruments. Hearing from boyhood the sound of these effeminate forms of music and listening to the kirtana, the country is well-nigh converted into a country of women. What more degradation can you expect? Even the poet's imagination fails to draw this picture! The Damaru (An hour-glass-shaped drum, held in Shiva's hand.) and horn have to be sounded, drums are to be beaten so as to raise the deep and martial notes, and with "Mahavira, Mahavira" on your lips and shouting "Hara, Hara, Vyom, Vyom" , the quarters are to be reverberated. The music which awakens only the softer feelings of man is to be stopped now for some time. Stopping the light tunes such as Kheāl and Tappā for some time, the people are to be accustomed to hear the Dhrupad music. Through the thunder-roll of the dignified Vedic hymns, life is to be brought back into the country. In everything the austere spirit of heroic manhood is to be revived. In following such an ideal lies the good of the people and the country. If you can build your character after such an ideal, then a thousand others will follow. But take care that you do not swerve an inch from the ideal. Never lose heart. In eating, dressing, or lying, in singing or playing, in enjoyment or disease, always manifest the highest moral courage. Then only will you attain the grace of Mahāshakti, the Divine Mother.

Disciple: Sir, at times I am overcome by low spirits, I don't know how.

Swamiji: Then think like this: "Whose child am I? I associate with him and shall I have such weak-mindedness and lowness of spirits?" Stamping down such weakness of mind and heart, stand up, saying, "I am possessed of heroism — I am possessed of a steady intellect — I am a knower of Brahman, a man of illumination." Be fully conscious of your dignity by remembering, "I am the disciple of such and such who is the companion-in-life of Shri Ramakrishna, the conqueror of lust and wealth." This will produce a good effect. He who has not this pride has no awakening of Brahman within him. Haven't you heard Rāmprasād's song? He used to say, "Whom do I fear in the world, whose sovereign is the Divine Mother!" Keep such a pride always awake in the mind. Then weakness of mind and heart will no longer be able to approach you. Never allow weakness to overtake your mind. Remember Mahavira, remember the Divine Mother! And you will see that all weakness, all cowardice will vanish at once.

Saying these words, Swamiji came downstairs and took his accustomed seat on a cot in the courtyard. Then, addressing the assembled Sannyasins and Brahmacharins, he said, "Here is the unveiled presence of Brahman. Fie upon those who disregarding It set their mind on other things! Ah! here is Brahman as palpable as a fruit in one's palm. Don't you see? Here!"

These words were spoken in such an appealing way, that every one stood motionless like a figure painted on canvas and felt as if he were suddenly drawn into the depth of meditation. . . . After some time that tension of feeling passed and they regained their normal consciousness.

Next, in the course of a walk, Swamiji spoke to the disciple. "Did you see how everybody had become concentrated today? These are all children of Shri Ramakrishna, and on the very uttering of the words, they felt the truth."

Disciple: Sir, not to speak of them, even my heart was overflowing with an unearthly bliss! But now it appears like a vanished dream.

Swamiji: Everything will come in time. Now, go on working. Set yourself to some work for the good of men sunk in ignorance and delusion. You will see that such experiences will come of themselves.

Disciple: I feel nervous to enter into its labyrinths — neither have I the strength. The scriptures also say, "Impenetrable is the path of Karma".

Swamiji: What do you wish to do then?

Disciple: To live and hold discussion with one like you, who has realised the truth of all scriptures and through hearing, thinking, and meditating on the Truth to realise Brahman in this very life. I have no enthusiasm, nor perhaps the strength, for anything else.

Swamiji: If you love that, well, you can go on doing it. And speak about your thoughts and conclusions about the Shastras to others, it will benefit them. So long as there is the body, one cannot live without doing some work or other; therefore one should do such work as is conducive to the good of others. Your own realisations and conclusions about scriptural truths may benefit many a seeker after Truth. Put them into writing which may help many others.

Disciple: First let me realise the Truth, then I shall write. Shri Ramakrishna used to say; "Without the badge of authority, none will listen to you."

Swamiji: There may be many in the world who have got stuck in that stage of spiritual discipline and reasoning through which you are passing, without being able to pass beyond that stage. Your experience and way of thinking, if recorded, may be of benefit to them at least. If you put down in easy language the substance of the discussions which you hold with the Sadhus of this Math, it may help many.

Disciple: Since you wish it, I shall try to do it.

Swamiji: What is the good of that spiritual practice or realisation which does not benefit others, does not conduce to the well-being of people sunk in ignorance and delusion, does not help in rescuing them from the clutches of lust and wealth? Do you think, so long as one Jiva endures in bondage, you will have any liberation? So long as he is not liberated — it may take several lifetimes — you will have to be born to help him, to make him realise Brahman. Every Jiva is part of yourself — which is the rationale of all work for others. As you desire the whole-hearted good of your wife and children, knowing them to be your own, so when a like amount of love and attraction for every Jiva will awaken in you, then I shall know that Brahman is awakening in you, not a moment before. When this feeling of the all-round good of all without respect for caste or colour will awaken in your heart, then I shall know you are advancing towards the ideal.

Disciple: Sir, it is a most tremendous statement that without the salvation of all, there shall be no salvation for an individual! I have never heard of such a wonderful proposition.

Swamiji: There is a class of Vedantists who hold such a view. They say that individual liberation is not the real and perfect form of liberation, but universal and collective liberation is true Mukti. Of course, both merits and defects can be pointed out in that view.

Disciple: According to Vedanta, the state of individualised existence is the root of bondage, and the Infinite Intelligence, through desires and effects of works, appears bound in that limiting condition. When by means of discrimination that limiting condition vanishes and the Jiva is bereft of all adjuncts, then how can there be bondage for the Atman which is of the essence of transcendent Intelligence? He for whom the idea of the Jiva and the world is a persisting reality may think that without the liberation of all he has no liberation. But when the mind becomes bereft of all limiting adjuncts and is merged in Brahman, where is there any differentiation for him? So nothing can operate as a bar to his Mukti.

Swamiji: Yes, what you say is right, and most Vedantins hold that view, which is also flawless. In that view, individual liberation is not barred. But just consider the greatness of his heart who thinks that he will take the whole universe with him to liberation!

Disciple: Sir, it may indicate boldness of heart, but it is not supported by the scriptures.

Swamiji was in an abstracted mood and did not listen to the words. After some time he said: "Day and night think and meditate on Brahman, meditate with great one-pointedness of mind. And during the time of awakeness to outward life, either do some work for the sake of others or repeat in your mind, 'Let good happen to Jivas and the world!' 'Let the mind of all flow in the direction of Brahman!' Even by such continuous current of thought the world will be benefited. Nothing good in the world becomes fruitless, be it work or thought. Your thought-currents will perhaps rouse the religious feeling of someone in America."

Disciple: Sir, please bless me that my mind may be concentrated on the Truth.

Swamiji: So it will be. If you have earnestness of desire, it will certainly be.