[Place: Calcutta. Year: 1897.]
For some days past, Swamiji has been staying at Balaram Bose’s house, Baghbazar. There will be a total eclipse of the sun today. The disciple is to cook for Swamiji this morning, and on his presenting himself, Swamiji said, “Well, the cooking must be in the East Bengal style; and we must finish our dinner before the eclipse starts.”
The inner apartments of the house were all unoccupied now. So the disciple went inside into the kitchen and started his cooking. Swamiji also was looking in now and then with a word of encouragement and sometimes with a joke, as, “Take care, the soup must be after the East Bengal fashion.”
The cooking had been almost completed, when Swamiji came in after his bath and sat down for dinner, putting up his own seat and plate. “Do bring in anything finished, quick,” he said, “I can’t wait, I’m burning with hunger!” While eating, Swamiji was pleased with the curry with bitters and remarked, “Never have I enjoyed such a nice thing! But none of the things is so hot as your soup.” “It’s just after the style of the Burdwan District”, said Swamiji tasting the sour preparation. He then brought his dinner to a close and after washing sat on the bedstead inside the room. While having his after-dinner smoke, Swamiji remarked to the disciple, “Whoever cannot cook well cannot become a good Sâdhu; unless the mind is pure, good tasteful cooking is not possible. ”
Soon after this, the sound of bells and conch-shells, etc., rose from all quarters, when Swamiji said, “Now that the eclipse has begun, let me sleep, and you please massage my feet! ” Gradually the eclipse covered the whole of the sun’s disc and all around fell the darkness of dusk.
While there were fifteen or twenty minutes left for the eclipse to pass off, Swamiji rose from his siesta, and after washing, jocosely said while taking a smoke, “Well, people say that whatever one does during an eclipse, one gets that millionfold in future; so I thought that the Mother, Mahâmâyâ, did not ordain that this body might have good sleep, and if I could get some sleep during the eclipse, I might have plenty of it in future. But it all failed, for I slept only for fifteen minutes a. the most.”
After this, at the behest of Swamiji some short speeches were made. There was yet an hour left before dusk. When all had assembled in the parlour, Swamiji told them to put him any question they liked.
Swami Shuddhananda asked, “What is the real nature of meditation, sir?”
Swamiji: Meditation is the focusing of the mind on some object. If the mind acquires concentration on one object, it can be so concentrated on any object whatsoever.
Disciple: Mention is made in the scriptures of two kinds of meditation — one having some object and the other objectless. What is meant by all that, and which of the two is the higher one?
Swamiji: First, the practice of meditation has to proceed with some one object before the mind. Once I used to concentrate my mind on some black point. Ultimately, during those days, I could not see the point any more, nor notice that the point was before me at all — the mind used to be no more — no wave of functioning would rise, as if it were all an ocean without any breath of air. In that state I used to experience glimpses of supersensuous truth. So I think, the practice of meditation even with some trifling external object leads to mental concentration. But it is true that the mind very easily attains calmness when one practices meditation with anything on which one’s mind is most apt to settle down. This is the reason why we have in this country so much worship of the images of gods and goddesses. And what wonderful art developed from such worship! But no more of that now. The fact, however, is that the objects of meditation can never be the same in the case of all men. People have proclaimed and preached to others only those external objects to which they held on to become perfected in meditation. Oblivious of the fact, later on, that these objects are aids to the attainment of perfect mental calmness, men have extolled them beyond everything else. They have wholly concerned themselves with the means, getting comparatively unmindful of the end. The real aim is to make the mind functionless, but this cannot be got at unless one becomes absorbed in some object.
Disciple: But if the mind becomes completely engrossed and identified with some object, how can it give us the consciousness of Brahman?
Swamiji: Yes, though the mind at first assumes the form of the object, yet later on the consciousness of that object vanishes. Then only the experience of pure “isness” remains.
Disciple: Well, sir, how is it that desires rise even after mental concentration is acquired?
Swamiji: Those are the outcome of previous Samskâras (deep-rooted impressions or tendencies). When Buddha was on the point of merging in Samadhi (superconsciousness), Mâra made his appearance. There was really no Mara extraneous to the mind; it was only the external reflection of the mind’s previous Samskaras.
Disciple: But one hears of various fearful experiences prior to the attainment of perfection. Are they all mental projections?
Swamiji: What else but that? The aspiring soul, of course, does not make out at that time that all these are external manifestations of his own mind. But all the same, there is nothing outside of it. Even what you see as this world does not exist outside. It is all a mental projection. When the mind becomes functionless, it reflects the Brahman-consciousness. Then the vision of all spheres of existence may supervene, “यं यं लोकं मनसा संविभाति — Whatsoever sphere one may call up in mind” (Mundaka, III. i. 10). Whatsoever is resolved on becomes realised at once. He who, even on attaining this state of unfalsified self-determination, preserves his watchfulness and is free from the bondage of desire, verily attains to the knowledge of Brahman. But he who loses his balance after reaching this state gets the manifold powers, but falls off from the Supreme goal.
So saying, Swamiji began to repeat “Shiva, Shiva”, and then continued: There is no way, none whatsoever, to the solution of the profound mystery of this life except through renunciation. Renunciation, renunciation and renunciation — let this be the one motto of your lives. ” सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् — For men, all things on earth are infected with fear, Vairâgya (renunciation) alone constitutes fearlessness” (Vairâgya-Shatakam).