3. He who is truly and sincerely reliant on the Lord goes beyond all idea of the duality of good and bad.

[Place: The rented Math premises at Belur. Time: February, 1898.]

Swamiji has removed the Math from Alambazar to Nilāmbar Bābu’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 Gangā 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 Rāmāyana by professional singers. Wherever such chanting would take place in the neighbourhood, he would attend it, leaving sport and all. Swamiji related how, while listening to the Rāmāyāna, 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 Hanumān 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 Hanumān, 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 Sannyāsin absolutely calm, shaven-headed, and staff and Kamandalu (a Sannyāsin’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 have I 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 Ātman; 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 the 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.”¹ 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 tempests and waves one has to weather, before one reaches the heaven 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 Purushakāra, mainly 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 Shāstras 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”² ? 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 for 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 Nāg Mahāshaya³.

Then the conversation drifted to the subject of Nāg Mahāshaya. 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 (Nāg Mahāshaya’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 Mahāpurusha (holy soul), what more have you to fear about? As an effect of many lives of Tapasyā (austerities) 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 Bābus 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 Ātman 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 superconscious 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 Nāg Mahāshaya. By his radiance Eastern Bengal has become effulgent.

Notes

1. Bhartrihari’s Nitishataka. ↩
2. A man had laid out a beautiful garden into which a cow strayed one day and did much injury. The man in rage gave some blows to the cow which killed her. Then to avoid the terrible sin he bethought himself of a trick; knowing that Indra was the presiding deity of the hand, he tried to lay the blame on him. Indra perceiving his sophistry appeared on the scene in the guise of a Brahmin and by a number of questions drew from him the answer that each and every item in connection with that garden was the man’s own handiwork; whereupon Indra exposed his cunning with the cutting remark, “Well, everything here has been done by you, and Indra alone is responsible for the killing of the cow, eh!” ↩
3. Durgā Charan Nāg, a disciple of Shri Ramakrishna. ↩