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(Translated from Bengali)
[Place: The Kali-temple at Dakshineswar and the Alambazar Math. Year: 1897, March.]
When Swamiji returned from England for the first time, the Ramakrishna Math was located at Alambazar. The birthday anniversary of Bhagavan Shri Ramakrishna was being celebrated this year at the Kali-temple of Rani Râsmani at Dakshineswar. Swamiji with some of his brother-disciples reached there from the Alambazar Math at about 9 or 10 a.m. He was barefooted, with a yellow turban on his head. Crowds of people were waiting to see and hear him. In the temple of Mother Kali, Swamiji prostrated himself before the Mother of the Universe, and thousands of heads, following him, bent low. Then after prostrating himself before Râdhâkântaji he came into the room which Shri Ramakrishna used to occupy. There was not the least breathing space in the room.
Two European ladies who accompanied Swamiji to India attended the festival. Swamiji took them along with himself to show them the holy Panchavati and the Vilva tree.* Though the disciple was not yet quite familiar with Swamiji, he followed him, and presented him with the copy of a Sanskrit Ode about the Utsava (celebration) composed by himself. Swamiji read it while walking towards the Panchavati. And on the way he once looked aside towards the disciple and said, "Yes, it's done well. Attempt others like it."
The householder devotees of Shri Ramakrishna happened to be assembled on one side of the Panchavati, among whom was Babu Girish Chandra Ghosh. Swamiji, accompanied by a throng, came to Girish Babu and saluted him, saying, "Hello! here is Mr. Ghosh." Girish Babu returned his salutation with folded hands. Reminding Girish Babu of the old days, Swamiji said, "Think of it, Mr. Ghosh — from those days to these, what a transition! " Girish Babu endorsed Swamiji's sentiment and said, "Yes, that is true; but yet the mind longs to see more of it." After a short conversation, Swamiji proceeded towards the Vilva tree situated on the north-east of the Panchavati.
Now a huge crowd stood in keen expectancy to hear a lecture from Swamiji. But though he tried his utmost, Swamiji could not speak louder than the noise and clamour of the people. Hence he had to give up attempting a lecture and left with the two European ladies to show them sites connected with Shri Ramakrishna's spiritual practices and introduce them to particular devotees and followers of the Master.
After 3 p.m. Swamiji said to the disciple, "Fetch me a cab, please; I must go to the Math now." The disciple brought one accordingly. Swamiji himself sat on one side and asked Swami Niranjanananda and the disciple to sit on the other and they drove towards the Alambazar Math. On the way, Swamiji said to the disciple, "It won't do to live on abstract ideas merely. These festivals and the like are also necessary; for then only, these ideas will spread gradually among the masses. You see, the Hindus have got their festivals throughout the year, and the secret of it is to infuse the great ideals of religion gradually into the minds of the people. It has also its drawback, though. For people in general miss their inner significance and become so much engrossed in externals that no sooner are these festivities over than they become their old selves again. Hence it is true that all these form the outer covering of religion, which in a way hide real spirituality and self-knowledge.
"But there are those who cannot at all understand in the abstract what 'religion' is or what the 'Self' is, and they try to realise spirituality gradually through these festivals and ceremonies. Just take this festival celebrated today; those that attended it will at least once think of Shri Ramakrishna. The thought will occur to their mind as to who he was, in whose name such a great crowd assembled and why so many people came at all in his name. And those who will not feel that much even, will come once in a year to see all the devotional dancing and singing, or at least to partake of the sacred food-offerings, and will also have a look at the devotees of Shri Ramakrishna. This will rather benefit them than do any harm."
Disciple: But, sir, suppose somebody thinks these festivals and ceremonies to be the only thing essential, can he possibly advance any further? They will gradually come down to the level of commonplace observances, like the worship in our country of (the goddesses) Shashthi, Mangala-chandi, and the like. People are found to observe these rites till death; but where do we find even one among them rising through such observances to the knowledge of Brahman?
Swamiji: Why? In India so many spiritual heroes were born, and did they not make them the means of scaling the heights of greatness? When by persevering in practice through these props they gained a vision of the Self, they ceased to be keen on them. Yet, for the preservation of social balance even great men of the type of Incarnations follow these observances.
Disciple: Yes, they may observe these for appearance only. But when to a knower of the Self even this world itself becomes unreal like magic, is it possible for him to recognise these external observances as true?
Swamiji: Why not? Is not our idea of truth also a relative one, varying in relation to time, place, and person? Hence all observances have their utility, relatively to the varying qualifications in men. It is just as Shri Ramakrishna used to say, that the mother cooks Polâo and Kâlia (rich dishes) for one son, and sago for another.
Now the disciple understood at last and kept quiet. Meanwhile the carriage arrived at the Alambazar Math. The disciple followed Swamiji into the Math where Swamiji, being thirsty, drank some water. Then putting off his coat, he rested recumbent on the blanket spread on the floor. Swami Niranjanananda, seated by his side, said, "We never had such a great crowd in any year's Utsava before! As if the whole of Calcutta flocked there!"
Swamiji: It was quite natural; stranger things will happen hereafter.
Disciple: Sir, in every religious sect are found to exist external festivals of some kind or other. But there is no amity between one sect and another in this matter. Even in the case of such a liberal religion as that of Mohammed, I have found in Dacca that the Shiâs and Sunnis go to loggerheads with each other.
Swamiji: That is incidental more or less wherever you have sects. But do you know what the ruling sentiment amongst us is? — non-sectarianism. Our Lord was born to point that out. He would accept all forms, but would say withal that, looked at from the standpoint of the knowledge of Brahman, they were only like illusory Mâyâ.
Disciple: Sir, I can't understand your point. Sometimes it seems to me that, by thus celebrating these festivals, you are also inaugurating another sect round the name of Shri Ramakrishna. I have heard it from the lips of Nâg Mahâshaya that Shri Ramakrishna did not belong to any sect. He used to pay great respect to all creeds such as the Shâktas, the Vaishnavas, the Brahmos, the Mohammedans, and the Christians.
Swamiji: How do you know that we do not also hold in great esteem all the religious creeds?
So saying, Swamiji called out in evident amusement to Swami Niranjanananda: "Just think what this Bângâl* is saying!"
Disciple: Kindly make me understand, sir, what you mean.
Swamiji: Well, you have, to be sure, read my lectures. But where have I built on Shri Ramakrishna's name? It is only the pure Upanishadic religion that I have gone about preaching in the world.
Disciple: That's true, indeed. But what I find by being familiar with you is that you have surrendered yourself, body and soul, to Ramakrishna. If you have understood Shri Ramakrishna to be the Lord Himself, why not give it out to the people at large?
Swamiji: Well, I do preach what I have understood. And if you have found the Advaitic principles of Vedanta to be the truest religion, then why don't you go out and preach it to all men?
Disciple: But I must realise, before I can preach it to others. I have only studied Advaitism in books.
Swamiji: Good; realise first and then preach. Now, therefore, you have no right to say anything of the beliefs each man tries to live by. For you also proceed now by merely putting your faith on some such beliefs.
Disciple: True, I am also living now by believing in something; but I have the Shâstras for my authority. I do not accept any faith opposed to the Shastras.
Swamiji: What do you mean by the Shastras? If the Upanishads are authority, why not the Bible or the Zend-Avesta equally so?
Disciple: Granted these scriptures are also good authority, they are not, however, as old as the Vedas. And nowhere, moreover, is the theory of the Âtman better established than in the Vedas.
Swamiji: Supposing I admit that contention of yours, what right have you to maintain that truth can be found nowhere except in the Vedas?
Disciple: Yes, truth may also exist in all the scriptures other than the Vedas, and I don't say anything to the contrary. But as for me, I choose to abide by the teachings of the Upanishads, for I have very great faith in them.
Swamiji: Quite welcome to do that, but if somebody else has "very great" faith in any other set of doctrines, surely you should allow him to abide by that. You will discover that in the long run both he and yourself will arrive at the same goal. For haven't you read in the Mahimnah-stotram, "
— Thou art as the ocean to the rivers falling into it"?
(Translated from Bengali)
[Place: Calcutta. Year: 1897, March or April.]
Today the disciple came to meet Swamiji at Baghbazar, but found him ready for a visiting engagement. "Well, come along with me", were the words with which Swamiji accosted him as he went downstairs, and the disciple followed. They then put themselves into a hired cab which proceeded southwards.
Disciple: Sir, where are you going to visit, please?
Swamiji: Well, come with me and you will see.
Thus keeping back the destination from the disciple, Swamiji opened the following conversation as the carriage reached the Beadon Street: One does not find any real endeavour in your country to get the women educated. You, the men are educating yourselves to develop your manhood, but what are you doing to educate and advance those who share all your happiness and misery, who lay down their lives to serve you in your homes?
Disciple: Why, sir, just see how many schools and colleges hare sprung up nowadays for our women, and how many of them are getting degrees of B.A. and M.A.
Swamiji: But all that is in the Western style. How many schools have been started on your own national lines, in the spirit of your own religious ordinances? But alas, such a system does not obtain even among the men of your country, what to speak of women! It is seen from the official statistics that only three or four per cent of the people in India are educated, and not even one per cent of the women.
Otherwise, how could the country come to such a fallen condition? How can there be any progress of the country without the spread of education, the dawning of knowledge? Even no real effort or exertion in the cause is visible among the few in your country who are the promise of the future, you who have received the blessings of education. But know for certain that absolutely nothing can be done to improve the state of things, unless there is spread of education first among the women and the masses. And so I have it in my mind to train up some Brahmachârins and Brahmachârinis, the former of whom will eventually take the vow of Sannyâsa and try to carry the light of education among the masses, from village to village, throughout the country, while the latter will do the same among women. But the whole work must be done in the style of our own country. Just as centres have to be started for men, so also centres have to be started for teaching women. Brahmacharinis of education and character should take up the task of teaching at these different centres. History and the Purânas, housekeeping and the arts, the duties of home-life and principles that make for the development of an ideal character have to be taught with the help of modern science, and the women students must be trained up in ethical and spiritual life. We must see to their growing up as ideal matrons of home in time. The children of such mothers will make further progress in the virtues that distinguish the mothers. It is only in the homes of educated and pious mothers that great men are born. And you have reduced your women to something like manufacturing machines; alas, for heaven's sake, is this the outcome of your education? The uplift of the women, the awakening of the masses must come first, and then only can any real good come about for the country, for India.
Near Chorebagan Swamiji gave it out to the disciple that the foundress of the Mahâkali Pâthashâlâ, the Tapasvini Mâtâji (ascetic mother), had invited him to visit her institution. When our carriage stopped at its destination, three or four gentlemen greeted Swamiji and showed him up to the first door. There the Tapasvini mother received him standing. Presently she escorted him into one of the classes, where all the maidens stood up in greeting. At a word from Mataji all of them commenced reciting the Sanskrit meditation of Lord Shiva with proper intonation. Then they demonstrated at the instance of the Mother how they were taught the ceremonies of worship in their school. After watching all this with much delight and interest, Swamiji proceeded to visit the other classes. After this, Mataji sent for some particular girl and asked her to explain before Swamiji the first verse of the third canto of Kalidasa's Raghavamsham, which she did in Sanskrit. Swamiji expressed his great appreciation of the measure of success Mataji had attained by her perseverance and application in the cause of diffusing education among women. In reply, she said with much humility, "In my service to my students, I look upon them as the Divine Mother; well, in starting the school I have neither fame nor any other object in view."
Being asked by Mataji, Swamiji recorded his opinion about the institution in the Visitors' Book, the last line of which was: "The movement is in the right direction."
After saluting Mataji, Swamiji went back to his carriage, which then proceeded towards Baghbazar, while the following conversation took place between Swamiji and the disciple.
Swamiji: How far is the birthplace of this venerable lady! She has renounced everything of her worldly life, and yet how diligent in the service of humanity! Had she not been a woman, could she ever have undertaken the teaching of women in the way she is doing? What I saw here was all good, but that some male householders should be pitchforked as teachers is a thing I cannot approve of. The duty of teaching in the school ought to devolve in every respect on educated widows and Brahmacharinis. It is good to avoid in this country any association of men with women's schools.
Disciple: But, sir, how would you get now in thin country learned and virtuous women like Gârgi, Khanâ or Lilâvati?
Swamiji: Do you think women of the type don't exist now in the country? Still on this sacred soil of India, this land of Sitâ and Sâvitri, among women may be found such character, such spirit of service, such affection, compassion, contentment, and reverence, as I could not find anywhere else in the world! In the West, the women did not very often seem to me to be women at all, they appeared to be quite the replicas of men! Driving vehicles, drudging in offices, attending schools, doing professional duties! In India alone the sight of feminine modesty and reserve soothes the eye! With such materials of great promise, you could not, alas, work out their uplift! You did not try to infuse the light of knowledge into them. If they get the right sort of education, they may well turn out to be the ideal women in the world.
Disciple: Do you think, sir, the same consummation would be reached through the way Mataji is educating her students? These students would soon grow up and get married and would presently shade into the likeness of all other women of the common run. So I think, if these girls might be made to adopt Brahmacharya, then only could they devote their lives to the cause of the country's progress and attain to the high ideals preached in our sacred books.
Swamiji: Yes, everything will come about in time. Such educated men are not yet born in this country, who can keep their girls unmarried without fear of social punishment. Just see how before the girls exceed the age of twelve or thirteen, people hasten to give them away in marriage out of this fear of their social equals. Only the other day, when the Age of Consent Bill was being passed, the leaders of society massed together millions of men to send up the cry "We don't want the Bill." Had this been in any other country, far from getting up meetings to send forth a cry like that, people would have hidden their heads under their roofs in shame, that such a calumny could yet stain their society.
Disciple: But, sir, I don't think the ancient law-givers supported this custom of early marriage without any rhyme or reason. There must have been some secret meaning in this attitude of theirs.
Swamiji: Well, what might have been this secret meaning, please?
Disciple: Take it, for instance, in the first place that if the girls are married at an early age, they may come over to their husbands' home to learn the particular ways and usages of the family from the early years of their life. They may acquire adequate skill in the duties of the household under the guidance of their parents-in-law. In the homes of their own parents, on the other hand, there is the likelihood of grown-up daughters going astray. But married early, they have no chance of thus going wrong, and over and above this, such feminine virtues as modesty, reserve, fortitude, and diligence are apt to develop in them.
Swamiji: In favour of the other side of the question, again, it may be argued that early marriage leads to premature child-bearing, which accounts for most of our women dying early; their progeny also, being of low vitality, go to swell the ranks of our country's beggars! For if the physique of the parents be not strong and healthy, how can strong and healthy children be born at all? Married a little later and bred in culture, our mothers will give birth to children who would be able to achieve the real good of the country. The reason why you have so many widows in every home lies here, in this custom of early marriage. If the number of early marriages declines, that of widows is bound to follow suit.
Disciple: But, sir, it seems to me, if our women are married late in life, they are apt to be less mindful of their household duties. I have heard that the mothers-in-law in Calcutta very often do all the cooking, while the educated daughters-in-law sit idle with red paint round their feet! But in our East Bengal such a thing is never allowed to take place.
Swamiji: But everywhere under the sun you find the same blending of the good and the bad. In my opinion society in every country shapes itself out of its own initiative. So we need not trouble our heads prematurely about such reforms as the abolition of early marriage, the remarriage of widows, and so on. Our part of the duty lies in imparting true education to all men and women in society. As an outcome of that education, they will of themselves be able to know what is good for them and what is bad, and will spontaneously eschew the latter. It will not be then necessary to pull down or set up anything in society by coercion.
Disciple: What sort of education, do you think, is suited to our women?
Swamiji: Religion, arts, science, housekeeping, cooking, sewing, hygiene — the simple essential points in these subjects ought to be taught to our women. It is not good to let them touch novels and fiction. The Mahakali Pathashala is to a great extent moving in the right direction. But only teaching rites of worship won't do; their education must be an eye-opener in all matters. Ideal characters must always be presented before the view of the girls to imbue them with a devotion to lofty principles of selflessness. The noble examples of Sita, Savitri, Damavanti, Lilavati, Khana, and Mirâ should be brought home to their minds and they should be inspired to mould their own lives in the light of these.
Our cab now reached the house of the late Babu Balaram Bose at Baghbazar. Swamiji alighted from it and went upstairs. There he recounted the whole of his experience at the Mahakali Pathashala to those who had assembled there to see him.
Then while discussing what the members of the newly formed Ramakrishna Mission should do, Swamiji proceeded to establish by various arguments the supreme importance of the "gift of learning" and the "gift of knowledge". (The allusion here is to the classification of various gifts, mentioned by Manu.) Turning to the disciple he said, "Educate, educate, ' — Than this there is no other way'." And referring in banter to the party who do not favour educational propaganda, he said, "Well, don't go into the party of Prahlâdas!" Asked as to the meaning of the expression he replied, "Oh, haven't you heard? Tears rushed out of the eyes of Prahlada at the very sight of the first letter 'Ka' of the alphabet as it reminded him of Krishna; so how could any studies be proceeded with? But then the tears in Prahlada's eyes were tears of love, while your fools affect tears in fright! Many of the devotees are also like that." All of those present burst out laughing on hearing this, and Swami Yogananda said to Swamiji, "Well, once you have the urge within towards anything to be done, you won't have any peace until you see the utmost done about it. Now what you have a mind to have done shall be done no doubt."
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