PERSONS: The Swami Vivekananda and a party of Europeans and disciples, amongst whom were Dhira Mata, the “Steady Mother”; one whose name was Jaya; and Nivedita.

PLACE: Kashmir.

IME: July 16 to 19, 1898.

ULY 16.
It fell to the lot of one of the Swami’s disciples next day to go down the river with him in a small boat. As it went, he chanted one song after another of Râmprasâd, and now and again he would translate a verse:

I call upon thee, Mother.
For though his mother strikes him,
The child cries, “Mother! Oh, Mother!”
Though I cannot see Thee,
I am not a lost child!
I still cry, “Mother! Mother!”

And then with the haughty dignity of an offended child, some-thing that ended, “I am not the son to call any other woman ‘Mother’!”

JULY 17.
It must have been next day that he came into Dhira Mata’s Dunga and talked of Bhakti. First it was that curious Hindu thought of Shiva and Umâ in one. It is easy to give the words, but without the voice how comparatively dead they seem! And then there were the wonderful surroundings — picturesque Srinagar, tall Lombardy poplars and distant snows. There in that river-valley, some space from the foot of the great mountains, he chanted to us how “the Lord took a form and that was a divided form, half woman and half man. On one side, beautiful garlands; on the other, bone earrings and coils of snakes. On one side, the hair black, beautiful and in curls; on the other, twisted like rope”. And then passing immediately into the other form of the same thought, he quoted:

God became Krishna and Râdhâ —
Love flows in thousands of coils.
Whoso wants, takes it.
Love flows in thousands of coils —
The tide of love and loving past,
And fills the soul with bliss and joy!

So absorbed was he that his breakfast stood unheeded long after it was ready, and when at last he went reluctantly — saying, “When one has all this Bhakti what does one want with food?”— it was only to come back again quickly and resume the subject.

But either now or at some other time he said that he did not talk of Radha and Krishna where he looked for deeds. It was Shiva who made stern and earnest workers, and to Him the labourer must be dedicated.

The next day he gave us a quaint saying of Shri Ramakrishna, comparing the critics of others to bees or flies, according as they chose honey or wounds.

And then we were off to Islamabad, and really, as it proved, to Amarnath.

JULY 19.
The first afternoon, in a wood by the side of the Jhelum, we discovered the long — sought temple of Pandrenthan (Pandresthan, place of the Pândavas?).

It was sunk in a pond, and this was thickly covered with scum out of which it rose, a tiny cathedral of the long ago, built of heavy grey limestone. The temple consisted of a small cell with four doorways opening to the cardinal points. Externally it was a tapering pyramid — with its top truncated, to give foot-hold to a bush — supported on a four-pierced pedestal. In its architecture, trefoil and triangular arches were combined in an unusual fashion with each other and with the straight-lined lintel. It was built with marvellous solidity, and the necessary lines were somewhat obscured by heavy ornament. . . .

For all but the Swami himself, this was our first peep at Indian archaeology. So when he had been through it, he taught us how to observe the interior.

In the centre of the ceiling was a large sun-medallion, set in a square whose points were the points of the compass. This left four equal triangles at the corners of the ceiling, which were filled with sculpture in low relief, male and female figures intertwined with serpents, beautifully done. On the wall were empty spaces, where seemed to have been a band of topes.

Outside, carvings were similarly distributed. In one of the trefoil arches — over, I think, the eastern door — was a fine image of the Teaching Buddha, standing, with his hand uplifted. Running round the buttresses was a much-defaced frieze of a seated woman with a tree — evidently Mâyâ Devi, the mother of Buddha. The three other door-niches were empty, but a slab by the pond-side seemed to have fallen from one, and this contained a bad figure of a king, said by the country-people to represent the sun.

The masonry of this little temple was superb and probably accounted for its long preservation. A single block of stone would be so cut as to correspond not to one brick in a wall, but to a section of the architect’s plan. It would turn a corner and form part of two distinct walls, or sometimes even of three. This fact made one take the building as very, very old, possibly even earlier than Marttanda. The theory of the workmen seemed so much more that of carpentering than of building! The water about it was probably an overflow into the temple-court from the sacred spring that the chapel itself may have been placed, as the Swami thought, to enshrine.

To him, the place was delightfully suggestive. It was a direct memorial of Buddhism, representing one of the four religious periods into which he had already divided the history of Kashmir: (1) tree and snake worship, from which dated all the names of the springs ending in Nag, as Verinag, and so on; (2) Buddhism; (3) Hinduism, in the form of sun worship; and (4) Mohammedanism.

Sculpture, he told us, was the characteristic art of Buddhism, and the sun-medallion, or lotus, one of its commonest ornaments. The figures with the serpents referred to pre-Buddhism. But sculpture had greatly deteriorated under sun worship, hence the crudity of the Surya figure. . . .

It was the time of sunset — such a sunset! The mountains in the west were all a shimmering purple. Further north they were blue with snow and cloud. The sky was green and yellow and touched with red — bright flame and daffodil colours, against a blue and opal background. We stood and looked, and then the Master, catching sight of the throne of Solomon — that little Takt which we already loved — exclaimed, “What genius the Hindu shows in placing his temples! He always chooses a grand scenic effect! See! The Takt commands the whole of Kashmir. The rock of Hari Parbat rises red out of blue water, like a lion couchant, crowned. And the temple of Marttanda has the valley at its feet!”

Our boats were moored near the edge of the wood, and we could see that the presence of the silent chapel, of the Buddha, which we had just explored, moved the Swami deeply. That evening we all foregathered in Dhira Mata’s houseboat, and a little of the conversation has been noted down.

Our master had been talking of Christian ritual as derived from Buddhist, but one of the party would have none of the theory.

“Where did Buddhist ritual itself come from?” she asked.

“From Vedic”, answered the Swami briefly.”

Or as it was present also in southern Europe, is it not better to suppose a common origin for it and the Christian and the Vedic rituals?”

“No! No!” he replied. “You forget that Buddhism was entirely within Hinduism! Even caste was not attacked — it was not yet crystallized, of course! — and Buddha merely tried to restore the ideal. He who attains to God in this life, says Manu, is the Brahmin. Buddha would have had it so, if he could.”

“But how are Vedic and Christian rituals connected?” persisted his opponent. “How could they be the same? You have nothing even corresponding to the central rite of our worship!”

“Why, yes!” said the Swami. “Vedic ritual has its Mass, the offering of food to God; your Blessed Sacrament, our Prasâdam. Only it is offered sitting, not kneeling, as is common in hot countries. They kneel in Tibet. Then too Vedic ritual has its lights, incense, music.”

“But”, was the somewhat ungracious argument, “has it any common prayer?” Objections urged in this way always elicited some bold paradox which contained a new and unthought-of generalization.

He flashed down on the question. “No! And neither has Christianity! That is pure Protestantism and Protestantism took it from the Mohammedans, perhaps through Moorish influence!

“Mohammedanism is the only religion that has completely broken down the idea of the priest. The leader of prayer stands with his back to the people, and only the reading of the Koran may take place from the pulpit. Protestantism is an approach to this.

“Even the tonsure existed in India, in the shaven head. I have seen a picture of Justinian receiving the Law from two monks, in which the monks’ heads are entirely shaven. The monk and nun both existed in pre-Buddhistic Hinduism. Europe gets her orders from the Thebaid.”

“At that rate, then, you accept Catholic ritual as Aryan!”

“Yes, almost all Christianity is Aryan, I believe. I am inclined to think Christ never existed. I have doubted that ever since I had my dream — that dream off Crete![6]* Indian and Egyptian ideas met at Alexandria and went forth to the world, tinctured with Judaism and Hellenism, as Christianity.

“The Acts and Epistles, you know, are older than the Gospels, and S. John is spurious. The only figure we can be sure of is S. Paul, and he was not an eye-witness, and according to his own showing was capable of Jesuitry — ‘by all means save souls’ — isn’t it?

“No! Buddha and Mohammed, alone amongst religious teachers, stand out with historic distinctness — having been fortunate enough to have, while they were living, enemies as well as friends. Krishna — I doubt; a Yogi, a shepherd, and a great king have all been amalgamated in one beautiful figure, holding the Gitâ in his hand.

“Renan’s life of Jesus is mere froth. It does not touch Strauss, the real antiquarian. Two things stand out as personal living touches in the life of Christ — the woman taken in adultery, the most beautiful story in literature, and the woman at the well. How strangely true is this last to Indian life! A woman coming to draw water finds, seated at the well-side, a yellow-clad monk. He asks her for water. Then he teaches her and does a little mind-reading and so on. Only in an Indian story, when she went to call the villagers to look and listen, the monk would have taken his chance and fled to the forest!

“On the whole, I think old Rabbi Hillel is responsible for the teachings of Jesus, and an obscure Jewish sect of Nazarenes — a sect of great antiquity — suddenly galvanized by S. Paul, furnished the mythic personality as a centre of worship.

“The resurrection, of course, is simply spring-cremation. Only the rich Greeks and Romans had had cremation anyway, and the new sun-myth would only stop it amongst the few.

“But Buddha! Buddha! Surely he was the greatest man who ever lived. He never drew a breath for himself. Above all, he never claimed worship. He said, ‘Buddha is not a man, but a state. I have found the door. Enter, all of you!’

“He went to the feast of Ambâpâli, ‘the sinner’. He dined with the pariah, though he knew it would kill him, and sent a message to his host on his death-bed, thanking him for the great deliverance. Full of love and pity for a little goat, even before he had attained the truth! You remember how he offered his own head, that of prince and monk, if only the king would spare the kid that he was about to sacrifice, and how the king was so struck by his compassion that he saved its life? Such a mixture of rationalism and feeling was never seen! Surely, surely, there was none like him!”