The Complete Works of Swami Vivekananda/Volume 6/Conversations and Dialogues/X
(Translated from Bengali)
(From the Diary of a Disciple)
(The disciple is Sharatchandra Chakravarty, who published his records in a Bengali book, Swami-Shishya-Samvâda, in two parts. The present series of "Conversations and Dialogues" is a revised translation from this book. Five dialogues of this series have already appeared in the Complete Works,Volume 5)
[Place: The Alambazar Math. Year: 1897.]
After Swamiji's first return to Calcutta from the West, he always used to place before the zealous young men who visited him the lofty ideals of renunciation, and anyone expressing his desire of accepting Sannyasa would receive from him great encouragement and kindness. So, inspired by his enthusiasm some young men of great good fortune gave up their worldly life in those days and became initiated by him into Sannyasa. The disciple was present at the Alambazar Math the day the first four of this batch were given Sannyasa by Swamiji.
Often has the disciple heard it from the Sannyasins of the Math that Swamiji was repeatedly requested by his brother-monks not to admit one particular candidate into Sannyasa, whereupon Swamiji replied: "Ah, if even we shrink from working out the salvation of the sinful, the heavy-laden, the humiliated, and the afflicted in soul, who else are to take care of them in this world? No, don't you please stand against me in this matter." So Swamiji's strong opinion triumphed, and always the refuge of the helpless, he resolved out of his great love to give him Sannyasa.
The disciple had been staying at the Math for the last two days, when
Swamiji called him and said: "Well, you belong to the priestly class;
tomorrow you get them to perform their Shrâddha, and the next day I shall
give them Sannyasa. So get yourself ready by consulting the books of
ceremonials today." The disciple bowed this mandate of Swamiji, and the
ceremony was duly gone through.
But the disciple became very much depressed at the thought of the great sternness of Sannyasa. Swamiji detecting his mental agitation asked him, "Well, I see, you feel some dread in your mind at all this experience, is it not so?" And when the disciple confessed it to be so Swamiji said: "From this day these four are dead to the world, and new bodies, new thoughts, new garments will be theirs from tomorrow — and shining in the glory of Brahman they will live like flaming fire! ' [x_sharat_chakravarty_01.jpg] — Not by work, nor by progeny, nor by wealth, but by renunciation alone some (rare ones) attained Immortality' (Kaivalya Upanishad)."
After the ceremony, the four Brahmacharins bowed at the feet of Swamiji. He blessed them and said, "You have the enthusiasm to embrace the loftiest vow of human life; blessed indeed is your birth, blessed your family, blessed the mothers who held you in their womb! ' [x_sharat_chakravarty_02.jpg] — The whole family-line becomes hallowed, the mother achieves her highest!'"
That day after supper, Swamiji talked of the ideal of Sannyasa alone. To the zealous candidates for Sannyasa, he said: The real aim of Sannyasa is " [x_sharat_chakravarty_03.jpg] — For one's highest freedom and for the good of the world". Without having Sannyasa none can really be a knower of Brahman — this is what the Vedas and the Vedanta proclaim. Don't listen to the words of those who say, "We shall both live the worldly life and be knowers of Brahman." That is the flattering self-consolation of cryptopleasure-seekers. He who has the slightest desire for worldly pleasures, even a shred of some such craving, will feel frightened at the thought of the path you are going to tread; so, to give himself some consolation he goes about preaching that impossible creed of harmonising Bhoga and Tyâga. That is all the raving of lunatics, the frothing of the demented — idle theories contrary to the scriptures, contrary to the Vedas. No freedom without renunciation. Highest love for God can never be achieved without renunciation. Renunciation is the word — " नान्य: पन्था विद्यते अयनाय — There's no other way than this." Even the Gita says, " [x_sharat_chakravarty_05.jpg] — The sages know Sannyasa to be the giving up of all work that has desire for its end."
Nobody attains freedom without shaking off the coils of worldly worries. The very fact that somebody lives the worldly life proves that he is tied down to it as the bond-slave of some craving or other. Why otherwise will he cling to that life at all? He is the slave either of lust or of gold, of position or of fame, of learning or of scholarship. It is only after freeing oneself from all this thraldom that one can get on along the way of freedom. Let people argue as loud as they please, I have got this conviction that unless all these bonds are given up, unless the monastic life is embraced, none is going to be saved, no attainment of Brahmajnâna is possible.
Disciple: Do you mean, sir, that merely taking up Sannyasa will lead one to
Swamiji: Whether the goal is attained or not is not the point before us now. But until you get out of this wheel of Samsâra, until the slavery of desire is shaken off, you can't attain either Bhakti or Mukti. To the knower of Brahman, supernatural powers or prosperity are mere trivialities.
Disciple: Sir, is there any special time for Sannyasa, and are there
different kinds of it?
Swamiji: There is no special time prescribed for a life of Sannyasa. The
Shruti says: " [x_sharat_chakravarty_06.jpg] — Directly the spirit of
renunciation comes, you should take to Sannyasa." The Yogavâsishtha also
— "Owing to life itself being frail and uncertain, one should be devoted to religion even in one's youth. For who knows when one's body may fall off?"
The Shâstras are found to speak of four kinds of Sannyasa: (1) Vidvat, (2)
Vividishâ, (3) Markata, (4) Âtura. The awakening of real renunciation all at
once and the consequent giving up of the world through Sannyasa is something
that never happens unless there are strong Samskâras or tendencies,
developed from previous birth. And this is called the Vidvat Sannyasa.
Vividisha Sannyasa is the case of one who, out of a strong yearning for the
knowledge of the Self through the pursuit of scriptural study and practice,
goes to the man of realisation and from him embraces Sannyasa to give
himself up to those pursuits. Markata Sannyasa is the case of a man who is
driven out of the world by some of its chastisements such as the death of a
relative or the like and then takes to Sannyasa, though in such a case the
renouncing spirit does not endure long. Shri Ramakrishna used to say of it,
"With this kind of renunciation one hastens away to the up-country and then
happens to get hold of a nice job; and then eventually perhaps arranges to
get his wife brought over to him or perhaps takes to a new one!" And last,
there is another kind of Sannyasa which the Shastras prescribe for a man who
is lying on his death-bed, the hope of whose life has been given up. For
then, if he dies, he dies with the holiest of vows upon him, and in his next
birth the merit of it will accrue to him. And in case he recovers, he shall
not go back to his old life again but live the rest of his days in the noble
endeavour after Brahmajnana. Swami Shivananda gave this kind of Sannyasa to
your uncle. The poor man died; but through that initiation he will come to a
new birth of higher excellence. After all there is no other way to the
knowledge of the Self but through Sannyasa.
Disciple: What then, sir, will be the fate of the householders?
Swamiji: Why, through the merit of good Karma, they shall have this
renunciation in some future birth of theirs. And directly this renunciation
comes, there is an end of all troubles — with no further delay he gets
across this mystery of life and death. But then all rules have their
exceptions. A few men, one or two, may be seen to attain the highest freedom
by the true fulfilment of the householder's Dharma, as we have amongst us
Nâg Mahâshaya, for instance.
Disciple: Sir, even the Upanishads etc. do not clearly teach about
renunciation and Sannyasa.
Swamiji: You are talking like a madman! Renunciation is the very soul of the
Upanishads. Illumination born of discriminative reflection is the ultimate
aim of Upanishadic knowledge. My belief, however, is that it was since the
time of Buddha that the monastic vow was preached more thoroughly all over
India, and renunciation, the giving up of sense-enjoyment, was recognised as
the highest aim of religious life. And Hinduism has absorbed into itself
this Buddhistic spirit of renunciation. Never was a great man of such
renunciation born in this world as Buddha.
Disciple: Do you then mean, sir, that before Buddha's advent there was very
little of the spirit of renunciation in the country, and there were hardly
any Sannyasins at all?
Swamiji: Who says that? The monastic institution was there, but the
generality of people did not recognise it as the goal of life; there was no
such staunch spirit for it, there was no such firmness in spiritual
discrimination. So even when Buddha betook himself to so many Yogis and
Sâdhus, nowhere did he acquire the peace he wanted. And then to realise the
Highest he fell back on his own exertions, and seated on a spot with the
famous words, " [x_sharat_chakravarty_08.jpg] — Let my body wither away on
this seat" etc., rose from it only after becoming the Buddha, the Illumined
One. The many monasteries that you now see in India occupied by monks were
once in the possession of Buddhism. The Hindus have only made them their own
now by modifying them in their own fashion. Really speaking, the institution
of Sannyasa originated with Buddha; it was he who breathed life into the
dead bones of this institution.
Swami Ramakrishnananda, a brother-disciple of Swamiji, interposed, "But the
ancient law-books and Puranas are good authority that all the four Ashramas
had existed in India before Buddha was born." Swamiji replied, "Most of the
Puranas, the codes of Manu and others, as well as much of the Mahâbhârata
form but recent literature. Bhagavân Buddha was much earlier than all that."
"On that supposition," rejoined Swami Ramakrishnananda, "discussions about
Buddhism would be found in the Vedas, Upanishads, the law-books, Puranas,
and the like. But since such discussions are not found in these ancient
books, how can you say that Buddha antedated them all? In a few old Puranas,
of course, accounts of the Buddhistic doctrine are partially given; but from
these, it can't be concluded that the scriptures of the Hindus such as the
law-books and Puranas are of recent date."
Swamiji: Please read history, (Evidently, during the argumentation, Swamiji
was taking his stand on the conclusions of modern historical studies,
thereby giving his encouragement and support to such new efforts and
methods. But we know from one of his letters to Swami Swarupananda (C.W.
modern scholars and worked out the pre-Buddhiscic origin of much of modern
Hinduism.) and you will find that Hinduism has become so great only by
absorbing all the ideas of Buddha.
Swami Ramakrishnananda: It seems to me that Buddha has only left revivified
the great Hindu ideas, by thoroughly practicing in his life such principles
as renunciation, non-attachment, and so on.
Swamiji: But this position can't be proved. For we don't get any history before Buddha was born. If we accept history only as authority, we have to admit that in the midst of the profound darkness of the ancient times, Buddha only shines forth as a figure radiant with the light of knowledge.
Now the topic of Sannyasa was resumed and Swamiji said: Wheresoever might
lie the origin of Sannyasa, the goal of human life is to become a knower of
Brahman by embracing this vow of renunciation. The supreme end is to enter
the life of Sannyasa. They alone are blessed indeed who have broken off from
worldly life through a spirit of renunciation.
Disciple: But many people are of opinion nowadays, sir, that with the increase of wandering monks in the country, much harm has been done to its material progress. They assert it on the ground that these monks idly roam about depending on householders for their living, that these are of no help to the cause of social and national advancement.
Swamiji: But will you explain to me first what is meant by the term material
or secular advancement?
Disciple: Yes, it is to do as people in the West are doing by securing the necessaries of life through education, and promoting through science such objects in life as commerce, industry, communications, and so on.
Swamiji: But can all these be ever brought about, if real Rajas is not
awakened in man? Wandering all over India, nowhere I found this Rajas
manifesting itself. It is all Tamas and Tamas! The masses lie engulfed in
Tamas, and only among the monks could I find this Rajas and Sattva. These
people are like the backbone of the country. The real Sannyasin is a teacher
of householders. It is with the light and teaching obtained from them that
householders of old triumphed many a time in the battles of life. The
householders give food and clothing to the Sadhus, only in return for their
invaluable teachings. Had there been no such mutual exchange in India, her
people would have become extinct like the American Indians by this time. It
is because the householders still give a few morsels of food to the Sadhus
that they are yet able to keep their foothold on the path of progress. The
Sannyasins are not idle. They are really the fountain-head of all activity.
The householders see lofty ideals carried into practice in the lives of the
Sadhus and accept from them such noble ideas; and this it is that has up
till now enabled them to fight their battle of life from the sphere of
Karma. The example of holy Sadhus makes them work out holy ideas in life and
imbibe real energy for work. The Sannyasins inspire the householders in all
noble causes by embodying in their lives the highest principle of giving up
everything for the sake of God and the good of the world, and as a return
the householders give them a few doles of food. And the very disposition and
capacity to grow that food develops in the people because of the blessings
and good wishes of the all-renouncing monks. It is because of their failure
to understand the deeper issues that people blame the monastic institution.
Whatever may be the case in other countries, in this land the bark of
householders' life does not sink only because the Sannyasins are at its
Disciple: But, sir, how many monks are to be found who are truly devoted to
the good of men?
Swamiji: Ah, quite enough if one great Sannyasin like Shri Ramakrishna comes in a thousand years! For a thousand years after his advent, people may well guide themselves by those ideas and ideals he leaves behind. It is only because this monastic institution exists in the country that men of his greatness are born here. There are defects, more or less, in all the institutions of life. But what is the reason that in spite of its faults, this noble institution stands yet supreme over all the other institutions of life? It is because the true Sannyasins forgo even their own liberation and live simply for doing good to the world. If you don't feel grateful to such a noble institution, lie on you again and again!
While speaking these words, Swamiji's countenance became aglow. And before the eyes of the disciple he shone as the very embodiment of Sannyasa.
Then, as if realising deep within his soul the greatness of this institution, self-absorbed, he broke forth in sweetest symphony:
— "Brooding blissful in mind over the texts of the Vedanta, quite contented
with food obtained as alms and wandering forth with a heart untouched by any
feeling of grief, thrice blessed are the Sannyasins, with only their
loin-cloth for dress."
Resuming the talk, he went on: For the good of the many, for the happiness
of the many is the Sannyasin born. His life is all vain, indeed, who,
embracing Sannyasa, forgets this ideal. The Sannyasin, verily, is born into
this world to lay down his life for others, to stop the bitter cries of men,
to wipe the tears of the widow, to bring peace to the soul of the bereaved
mother, to equip the ignorant masses for the struggle for existence, to
accomplish the secular and spiritual well-being of all through the diffusion
of spiritual teachings and to arouse the sleeping lion of Brahman in all by
throwing in the light of knowledge. Addressing then his brothers of the
Order, he said: Our life is " [x_sharat_chakravarty_03.jpg] — for the sake
of our self-liberation as well as for the good of the world". So what are
you sitting idle for? Arise, awake; wake up yourselves, and awaken others.
Achieve the consummation of human life before you pass off — "Arise, awake,
and stop not till the goal is reached."