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The priests controlled the religious life of the people for their own selfish

interest. Meaningless dogmas and lifeless ceremonies supplanted the


invigorating philosophical teachings of the Upanishads and the Bhagavad Gita.
The masses were exploited, moreover, by the landlords, and the lot of women
was especially pitiable. Following the break-down of the Moslem rule, chaos
reigned in every field of Indian life, social, political, religious, and economi
c. The
newly introduced English education brought into sharp focus the many
drawbacks of society, and various reform movements, both liberal and orthodox,
were initiated to make the national life flow once more through healthy
channels.
The Brahmo Samaj, one of these liberal movements, captured the imagination of
the educated youths of Bengal. Raja Rammohan Roy (1774-1833), the founder of
this religious organization, broke away from the rituals, image worship, and
priestcraft of orthodox Hinduism and exhorted his followers to dedicate
themselves to the 'worship and adoration of the Eternal, the Unsearchable, the
Immutable Being, who is the Author and the Preserver of the universe.' The
Raja, endowed with a gigantic intellect, studied the Hindu, Moslem, Christian,
and Buddhist scriptures and was the first Indian to realize the importance of th
e
Western rational method for solving the diverse problems of Hindu society. He
took a prominent part in the introduction of English education in India, which,
though it at first produced a deleterious effect on the newly awakened Hindu
consciousness, ultimately revealed to a few Indians the glorious heritage of the
ir
own indigenous civilization.
Among the prominent leaders of the Brahmo Samaj who succeeded Rammohan
Roy were Devendranath Tagore (1817-1905), a great devotee of the Upanishads,
and Keshab Chandra Sen (1838-1884), who was inclined to the rituals and
doctrines of Christianity. The Brahmo Samaj, under their leadership, discarded
many of the conventions of Hinduism such as rituals and the worship of God
through images. Primarily a reformist movement, it directed its main energy to
the emancipation of women, the remarriage of Hindu widows, the abolition of
early marriage, and the spread of mass education. Influenced by Western
culture, the Brahmo Samaj upheld the supremacy of reason, preached against
the uncritical acceptance of scriptural authority, and strongly supported the
slogans of the French Revolution. The whole movement was intellectual and
eclectic in character, born of the necessity of the times; unlike traditional
Hinduism, it had no root in the spiritual experiences of saints and seers.
Narendra, like many other contemporary young men, felt the appeal of its
progressive ideas and became one of its members. But, as will be presently seen,
the Brahmo Samaj could not satisfy the deep spiritual yearning of his soul.
About this time Narendra was urged by his father to marry, and an opportunity
soon presented itself. A wealthy man, whose daughter Narendra was asked to
accept as his bride, offered to defray his expenses for higher studies in Englan
d
so that he might qualify himself for the much coveted Indian Civil Service.
Narendra refused. Other proposals of similar nature produced no different
result. Apparently it was not his destiny to lead a householder's life.
From boyhood Narendra had shown a passion for purity. Whenever his warm
and youthful nature tempted him to walk into a questionable adventure, he was
held back by an unseen hand. His mother had taught him the value of chastity
and had made him observe it as a matter of honour, in loyalty to herself and the
family tradition. But purity to Narendra was not a negative virtue, a mere
abstention from carnal pleasures. To be pure, he felt, was to conserve an intens
e
spiritual force that would later manifest itself in all the noble aspirations of
life.
He regarded himself as a brahmacharin, a celibate student of the Hindu
tradition, who worked hard, prized ascetic disciplines, held holy things in
reverence, and enjoyed clean words, thoughts, and acts. For according to the
Hindu scriptures, a man, by means of purity, which is the greatest of all virtue
s,
can experience the subtlest spiritual perceptions. In Naren it accounts for the
great power of concentration, memory, and insight, and for his indomitable
mental energy and physical stamina.
In his youth Narendra used to see every night two visions, utterly dissimilar in
nature, before falling asleep. One was that of a worldly man with an
accomplished wife and children, enjoying wealth, luxuries, fame, and social
position; the other, that of a sannyasin, a wandering monk, bereft of earthly
security and devoted to the contemplation of God. Narendra felt that he had the
power to realize either of these ideals; but when his mind reflected on their
respective virtues, he was inevitably drawn to the life of renunciation. The
glamour of the world would fade and disappear. His deeper self instinctively
chose the austere path.
For a time the congregational prayers and the devotional songs of the Brahmo
Samaj exhilarated Narendra's mind, but soon he found that they did not give
him any real spiritual experience. He wanted to realize God, the goal of religio
n,
and so felt the imperative need of being instructed by a man who had seen God.
In his eagerness he went to Devendranath, the venerable leader of the Brahmo
Samaj, and asked him, even before the latter had uttered a word, 'Sir, have you
seen God?'
Devendranath was embarrassed and replied: 'My boy, you have the eyes of a
yogi. You should practise meditation.'
The youth was disappointed and felt that this teacher was not the man to help
him in his spiritual struggle. But he received no better answer from the leaders
of other religious sects. Then he remembered having heard the name of
Ramakrishna Paramahamsa from Professor Hastie, who while lecturing his
class on Wordsworth's poem The Excursion, had spoken of trances, remarking
that such religious ecstasies were the result of purity and concentration. He ha
d
said, further, that an exalted experience of this kind was a rare phenomenon,
especially in modern times. 'I have known,' he had said, 'only one person who
has realized that blessed state, and he is Ramakrishna of Dakshineswar. You
will understand trances if you visit the saint.'
Narendra had also heard about Sri Ramakrishna from a relative, Ramchandra
Datta, who was one of the foremost householder disciples of the Master.
Learning of Narendra's unwillingness to marry and ascribing it to his desire to
lead a spiritual life, Ramchandra had said to him, 'If you really want to cultiv
ate
spirituality, then visit Ramakrishna at Dakshineswar.'
AT THE FEET

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