Swami Vivekananda In Gujarat

( From Life of Swami Vivekananda, Volume 1, Page : 288 )

In the historic city of Ahmedabad the Swami wandered about for several days, living on alms. He was finally received as a guest by Lal Shankar Umia Shankar,  a sub-judge of Ahmedabad District. During his stay here, he visited many places of historic interest, both in the city and in its environs. Previously known as Karnavati, it used to be the capital of the Sultans of Gujarat, and one of the handsomest cities in India. The Swami was fascinated by the Jaina temples, and by the splendour of Muslim culture as manifest in the mosques and tombs. Here he was able to add to his knowledge of Jainism, for Jaina scholars were in plenty.

           After staying for a few days in Ahmedabad, he journeyed on to Wadhwan in Kathiawar, where he visited the old temple of Ranik Devi. The story behind the building of this temple runs thus: Ranik Devi was a beautiful girl born in the Junagadh territory, when Raja Sidh was ruling Patan State. She was betrothed to him, but the ruler of Junagadh, Ra Khengar, was in love with her. He abducted and married her. This caused a deadly feud between the two chieftains. In time Raja Sidh invaded Junagadh and slew Ra Khengar. When Ranik Devi heard of the death of her husband, and of the invader's wish to marry her, she performed sati; that is, to protect her chastity she oftered herself into fire at the cremation of her beloved hushand. In her memory the broken-hearted conqueror raised the temple. Visiting it, and knowing how it came to be built, the Swami could not but ponder on the sanctity of the marriage relationship as viewed in the Hindu tradition.

           After spending some days at Wadhwan, the Swami went on to Limbdi, the chief town of the cotton-producing State of that name. As he went, he begged his food from door to door, slept where he could find shelter, and lived as chance dictated. On arriving at Limbdi itself, he learned that there was a place where sadhus lived. It was somewhat isolated, but the sadhus welcomed him warmly and urged him to stay with them as long as he wished. Tired and hungry after his long marches, he accepted the invitation. He had no idea of the character of the place. What was his horror to find, after he had been in the house for a few days, that the inmates belonged to a degenerate group of sex-worshippers. He could hear the prayers and incantations of women as well as of men in the adjoining room. His first thought was to leave the place at once; but to his bewilderment he found that he was locked in, and that a guard had been set to prevent his escape. The high-priest of the sect summoned him and said, "You are a sadhu with a magnetic personality. Evidently you have practised Brahmacharya [celibacy] for years. Now you must give us the fruit of your long austerity. We shall break your Brahmacharya in order to perform a special type of spiritual practice, and thereby acquire for ourselves certain psychic powers."

           The Swami was shaken; but he kept his presence of mind, showed no sign of anxiety, and seemingly took the matter lightly. Among the Swami's devotees was a boy who used to come frequently to see him. Through him the Swami sent a note to the Thakore Saheb, the Prince of the State, explaining his predicament and asking for help. The boy hurried to the palace and managed to deliver the note to the Thakore Saheb himself. The latter immediately sent some of his guards to the Swami's rescue. Afterwards, on the Prince's invitation the, Swami took up his residence in the palace. While in Limbdi, he held many discussions in Sanskrit with the local pandits. His Holiness the Shankaracharya of the Govardhan Math, Puri, bore witness to this. He was astonished at the young monk's learning, and at his breadth of understanding and sympathy.

           The life of the Thakore Saheb Jaswant Singhji of Limbdi, written in Gujarati and published in l896, reveals that it was from the Thakore Saheb that the Swami first got the idea of going to the West in order to preach Vedanta. The Thakore Seheb, a strong upholder of the Sanatana Dharma and, at the same time a man of progressive views, had himself been to England and America a few years earlier. He was thrilled to hear the Swami's religious discourses and to have discussions with him on various matters.

           After a short stay at Limbdi, the Swami left for Junagadh with letters of introduction from the Thakore Saheb to his friends there and elsewhere. The Prince entreated him to be cautious on his solitary wanderings, and the Swami too, after his experience at Limbdi, resolved to be more circumspect in accepting offers of lodging, and to be more discriminating as to the people with whom he came in contact. On his way to Junagadh he visited Bhavnagar and Sihor. At Junagadh he was the guest of Haridas Viharidas Desai, the Dewan of the State, who was so charmed with his company that every evening he, with all the State officials, used to meet the Swami and converse with him until late at night. The manager of the Dewan's office was one C. H. Pandya. He became the Swami's staunch admirer, and in his house the Swami stayed for a time. This is what he had to say:

           The Swami's simplicity of life, his unostentatiousness, his profound knowledge of various arts and sciences, his catholicity of views and his devotion to religion, his stirring eloquence and his magnetic powers and extraordinary personality, influenced all of us in Junagadh. Added to these qualities he possessed a great proficiency in music and was conversant with all forms of Indian art. Ay, withal he was even an artist of the cuisine and could prepare excellent rasogollas. We were devoted to him.

           In his talks at Junagadh the Swami spoke much of Jesus Christ. He said that he had long since come to understand the influence of Christ in regenerating the ethics of the Western world. Becoming fervent in his eloquence, he went on to relate how all the medieval greatness of Europe--the paintings of Raphael, the devotion of Saint Francis of Assisi, the Gothic cathedral, the Crusades, the political systems of the West, its monastic orders and its religious life--all were interwoven, in one way or another with the teachings  of the sannyasi Christ. From this he went on to narrate the excellences of the Sanatana Dharma, illuminating and enlarging his listeners' understanding of it. And then, in a patriotic spirit, the Swami made clear to them the nature and extent of the influence exerted by Hinduism on the Western religious imagination, and showed how Central and Western Asia was the scene of this interracial exchange of ideas. He brought out the values for which their own culture stood, and the essential worth of the Hindu experience in the development of spiritual ideals throughout the world. He told them also about the life and teaching of the Saint of Dakshineswar; and thus Shri Ramakrishna came to be known and appreciated in those distant parts. At Junagadh, too, he had long discussions with many orthodox Hindu pandits.

           Interested as he was in ancient monuments and ruins, the Swami found ample scope for study at Junagadh. Here, there are the old fortress called Uparkot, an old Rajput palace, two ancient wells, and the Khapra Khodia caves dating back to the Buddhist period and perhaps used as monasteries; but of chief interest is the Ashoka Stone. It is a huge rock just outside the town, in which the Edicts of the Emperor Ashoka and of two other emperors are cut.

           Girnar, about two miles from Junagadh, is a place of pilgrimage, sacred to Buddhists, Jainas and Hindus because of its association with the traditions of all three religions. It is a group of some ten hills, the highest of which, known as Gorakhnath, is about 3,600 feet. Climbing starts from Girnar Taleti. There are 10,000 or more steps cut in the rock, leading to the many Jaina and Hindu temples built on the different hills. After the first half of the climb the way becomes very narrow, and at times turns on the edge of a great precipice. Used to mountain paths, the Swami made the ascent with ease. How many of the hills he climbed is not known; but his pilgrimage to the place brought on a yearning to be absorbed in spiritual practices; for he soon sought out a solitary cave, where he practised meditation for a few days. While he was there, the Dewan took all possible care of him. This is known from the letter the Swami wrote to him from Girnar:

           Very kind of you to send up a man inquiring about my health and comfort. But that's quite of a piece with your fatherly character. I am all right here. Your kindness has left nothing more to be desired here. I hope soon to see you in a few days. I don't require any conveyance while going down. Descent is very bad, and the ascent is the worst part of the job, that's the same in everything in the world. My heartfelt gratitude to you.

Yours faithfully,
 Bibekananda.

           After a few days at Girnar the Swami, refreshed in mind, returned to his friends at Junagadh. From the signature to the letter just cited, it is evident that at Junagadh he gave his name as "Vivekananda". This is confirmed by Akhandananda who, as will be seen presently, was tracking the Swami down. At Wadhwan Akhandananda met someone recently arrived from Junagadh. This person said that at Junagadh he had met a learned monk named Vivekananda. The description of the monk tallied with that of Akhandananda's beloved "Naren".

           Abhedananda was also wandering in Gujarat at this time. He happened to meet the Swami at Junagadh. This is the account that he gives in his autobiography of their meeting:

           On arrival at Junagadh, I came to hear from people that a Bengali sannyasin with high English education was staying for some days at the house of Mansukhram Suryaram Tripathi, a Gujarati Brahmin, who was the Private Secretary of the local Nawab. . . . Elated with joy I reached the house of Mansukhram . . . by enquiry and immediately found that my conjecture was true. Narendranath brightened up with joy to see me unexpectedly. I too could not check my tears to meet him after a long time. Fortunately when I arrived there Narendranath was discussing some topic of non-dualistic Vedanta with Mr. Tripathi. . . . Mr. Tripathi requested me with courtesy to take rest and sent an order in his house for arranging food for me along with Narendranath. . . . I gladly stayed in his house for three or four days in the company of Narendranath, and then I got ready to start for Dwarka.

           The Swami, we have noticed and shall be noticing, spent much of his time in the palaces of the Princes of India or with their Dewans. Many severely criticized him for doing so; others asked him why he did so. The Swami replied that his intention was to influence the princes, and by turning their attention to the religious life, thus to ensure that they were true to their Swadharma (own duty), that is, government for the good of the people whose custodians they were. Upon these princes depended not only the present welfare, but the future advancement also, of the governed. They alone could inaugurate reforms, improve methods of education, and establish and foster charitable institutions in their territories. "If I can win over to my cause those in whose power are wealth and the administration of the affairs of thousands, my mission will be accomplished all the sooner; by influencing one Maharaja alone I can indirectly benefit thousands of people." With this intention he consented on occasion to reside in a palace. One day would find him strolling in the gardens of some prince, or driving with him in his carriage; the next, perhaps alone and afoot on the dusty road making for some poor devotee's house.

           Soon after returning from Girnar to Junagadh, the Swami felt that he must be on the move. He therefore took leave of his friends, and with letters of introduction to officials at Bhuj, went on to that place. There he stayed with the Dewan, with whom he had long discussions, as he had had with the Dewan of Junagadh, on the industrial, agricultural and other economic problems of the country, and on the need for the spread of education among  the masses. When the Dewan of Kutch was visited by a disciple of the Swami several years later, he (the Dewan) recalled the Swami's prodigious intellect, his gracious personality, and his power of presenting abstruse thought in such a simple way that all who met him were fascinated. The Swami was introduced to the Maharaja of Kutch by the Dewan. The long talks which the Swami had with the Maharaja made a great impression on the latter.

           As usual, the Swami visited the places of pilgrimage in the vicinity, mingling with the pilgrims and sannyasis, and so gaining in knowledge and experience. From Bhuj he returned to Junagadh, rested there for a few days, and then was off to Veraval and Patan Somnath, popularly known as Prabhas. Veraval's title to fame is its antiquity; Patan Somnath's lies in its great ruined temple. Three times it was destroyed, and three times rebuilt. It is said that in olden times ten thousand villages were held by the temple as endowment, and that three hundred musicians were attached to it. The Swami paused by this great ruin and pondered over the greatness that had been India's in the past. The very dust for miles about is sacred to the devout Hindu, for, as the story goes, it was here that the Yadavas--the clan to which Shri Krishna belonged--slew one another, and thus their extensive kingdom was brought to ruin by Shri Krishna's divine will. After this, knowing that his time was come, Krishna sat in Yoga under the spreading branches of an ancient tree. He left his body as the arrow of an aboriginal, who mistook him for a deer, struck him.

           The Swami visited the Somnath temple, the Suraj Mandir, and the new temple of Somnath built by Rani Ahalyabai of Indore; and he bathed at the confluence of the three rivers. At Prabhas he again met the Maharaja of Kutch and had many long conversations with him. The prince was deeply impressed by the monk's magnetic personality and was astonished at his vast knowledge. He used to say, "Swamiji, as after reading many books the head becomes dazed, even so after hearing your discourses my brain becomes dizzy. How will you utilize all this talent? You will never rest until you have done wonderful things!"

           After a short time the Swami returned to Junagadh. This place seems to have been a centre from which he made a number of side trips through Kathiawar and to Kutch. Leaving Junagadh a third time, he now went to Porbandar with a letter of introduction to the Dewan. Porbandar is held to be the site of the ancient city of Sudamapuri, known to readers of the Bhagavata. Here the Swami visited the ancient temple of Sudama. He was cordially welcomed by the Dewan, Pandit Shankar Pandurang, who was the administrator of the State during the minority of the Prince. The Dewan was a great Vedic scholar and was at that time translating the Vedas. Struck with the Swami's scholarship, he often asked his help to explain some of the more abstruse passages of the Vedas, which the Swami did with his usual lucidity. At the request of the Dewan he stayed at Porbandar for some days to help him with his book. Both kept at the work constantly, the Swami becoming more and more engrossed in it as his perception of the greatness of Vedic thought grew still keener. He finished his reading of Panini's Mahabhashya, and took up the study of French at the instance of the Dewan, who said, "It will be of use to you, Swamiji."

           As he came to appreciate better the breadth and originality of the Swami's ideas, Pandit Shankar Pandurang said, "Swamiji, I am afraid you cannot do much in this country. Few will appreciate you here. You ought to go to the West where people will understand you and your worth. Surely you can throw a great light upon Western culture by preaching the Sanatana Dharma!" The Swami was glad to hear these words, for they coincided with his own thoughts, which, as yet vague, he had expressed to C. H. Pandya at Junagadh.

           During this period the Swami was exceedingly restless. He was beginning to feel the truth of the Master's words, that he had power enough in him to revolutionize the world. Wherever he travelled and at all the courts he visited, the princes and pandits noticed in him the same "terrible restlessness" to do something for his country. The idea uppermost in his mind was the spiritual regeneration of India. He saw the limitations of orthodoxy, and those of the reformers too. Everywhere he found petty jealousies, animosity, and lack of harmony. He saw India, potentially supreme, glorious beyond words, and rich with its own ancient culture, being degraded by the stupid activities of the so-called "leaders"--demagogues who preached reforms which they were unable to incorporate into their own lives and who, blinded by the glare of a  foreign culture and its ephemeral power, were trying to throw overboard the experience of the race. He confided to those who loved and admired him that the time had come for a new order of things. To the Indian Princes and their Prime Ministers he announced this message. And they, recognizing that he was a genius, and a man of realization gifted with an irresistible personality, listened to his words. He felt that to enable the civilized world to have a truer estimation of India, he must first preach the glories of the Sanatana Dharma to the West. The more he studied the Vedas and pondered over the philosophies which the Aryan Rishis had thought out, the surer he was that India was truly the Mother of Religions, the fountain-head of spirituality, and the cradle of civilization.

           When the Swami was at Porbandar a curious thing happened. Swami Trigunatita had been for some time making the round of pilgrimages on foot. He had just then come from Gujarat to Porbandar, and was staying with some other wandering sannyasis. They wanted to make the pilgrimage to Hinglaj, but it was an arduous journey of many miles, and they were weary and footsore; so they thought of travelling to Karachi by steamer and thence to Hinglaj by camel. But they had no money. They were at a loss what to do, when one of the group said, "There is a learned Paramahamsa stopping with the Dewan of Porbandar. He speaks English fluently and is accounted a great scholar. Let Swami Trigunatita go and interview him. Perhaps the Mahatma [great soul] will intercede with the Dewan for us so that our expenses may be paid."

           Trigunatita set out for the palace at the head of the group. It so happened that at that time the Swami was pacing the parapeted roof of the palace and saw at a distance the sadhus on their way to the palace. He was surprised to see Trigunatita among them, but assuming an air of indifference, he went to the ground floor to receive him. Trigunatita was exceedingly glad to meet the beloved Leader so unexpectedly; but the latter sternly rebuked him for following him (the Swami) about. Trigunatita protested that he had not had the slightest idea that the Swami was in Porbandar; that he and his friends had come to the palace solely to beg the passage money to Hinglaj. The Swami was able to arrange this, and then dismissed Trigunatita with a warning never to seek him again.

           A little more information about the Swami in Porbandar has recently been gathered from a centenarian named Acharya Revashankar Anupama Dave, who vividly remembers the happenings of this period. He had the opportunity of observing and talking with the Swami when the latter was the guest of the Dewan Shankar Pandurang Pandit. Mr. Dave was then a young boy of sixteen. He used to frequent the Dewan's house and the guest - house with his friend Madhav, who had free access there. Mr. Dave says that the Swami used to stay in the Bhojeshwar Bungalow. His room was in the north - west corner of the building and was reached by turning right at the main staircase. He remembers that the Swami talked mostly in Hindi, but at times many Bengali and Sanskrit words used to creep in. On one occasion, at the request of the Swami, the students of the Sanskrit school were brought to him, among whom were Revashankar, Govindaji, and others. The Swami asked Govindaji, "How far have you studied?" Govindaji replied, "I went to Benares and have studied the Sama - veda. I have learnt six Mantras [Shastras?]." The Swami asked him, "Why did you not study further? Why did you come back?" Govindaji replied, "I happened to have Karelu; so I had to come back." On hearing the word "Karelu" the Swami had a hearty laugh, and the place seemed to vibrate with it. "Karelu" means bitter gourd, but the boy had meant that he had had an attack of cholera. Then the Swami asked him to secite some Shlokas (verses), which he did. Next, he asked Revashankar, "What are you studying?" Revashankar replied, "Panchatantra and Aesop's Niti Katha [Fables]", and recited a verse from each. Swamiji smiled and seemed to be pleased with him. Then the Swami went for a walk. Revashankar remembers that he used to go for walks in the desert of Bhojeshwar with the Dewan. The Swami always had his staff with him, and the Dewan a spear.

           The Swami now left Porbandar and went as a wandering monk to Dwarka, holy with memories and legends of Shri Krishna. Of its glories nothing visible remains today. The ocean roars in tumult where once stood the mighty city of Shri Krishna the King-maker. Gazing out over the ocean, waves of agony rose in the Swami's mind at the thought that nothing but ruins remained of that Great India. He sat on the shore and yearned ardently to fathom the contents of the future. Then rising as from a dream, he betook himself to the monastery founded by Shri Shankaracharya, known as the Sarada Math, where he was received by the Mahant (the head monk), and assigned a room. There, in the silence of his cell, on the ruins of that city of the Yadavas, he saw a great light--the resplendent Future of India.

           It will be remembered that, on the eve of the Swami's departure from Delhi, Akhandananda had said to him, "Even if you go to the nether world, I shall hunt you out." And indeed he did follow the Swami. The story of that hunt has thrown light on the Swami's route. At Jaipur, Akhandananda learnt that the Swami had gone to Ajmer, after staying for some months at Khetri. When he reached Ajmer, he learnt that the Swami had gone in the direction of Ahmedabad. On his way Akhandananda passed through Beawar, where he learnt that the Swami had been there, but had returned to Ajmer some time before. However, Akhandananda went on to Ahmedabad, thinking that the Swami would be going there; but there he learnt that the Swami had left for Wadhwan. At Wadhwan he came to know that the Swami was at Junagadh as the guest of the Dewan. On reaching Junagadh he had the news that the Swami had left four days previously for Dwarka via Porbandar. At Dwarka he was told that the Swami had left for Beyt Dwarka. Akhandananda halted for the night at Dwarka, and next day went to Beyt Dwarka, where he learnt that the Swami had left for Mandvi in Kutch, on invitation from the Maharaja. At Mandvi, he heard that the Swami had gone to Narayan Sarovar. The way to Narayan Sarovar war infested with dacoits; but this did not deter Akhandananda. For the sake of meeting the Swami, he set out for that place. On the way he was beaten and robbed by dacoits. When he reached Narayan Sarovar, he fell ill; but he was cordially received by the Mahant there. He was told that the Swami had gone to Ashapuri, a place of pilgrimage. The Mahant gave him a horse and a guide for going to Ashapuri, which he reached with great difficulty, only to learn that the Swami had gone towards Mandvi. Next day Akhandananda went to Mandvi. He learnt that the Swami was staying at the house of a Bhatia gentleman.

           On reaching the Bhatia's house, Akhandananda was overwhelmed with joy to meet the Swami at last. He was also surprised to see a change in the Swami's face, which had a sublime radiance. The Swami was astonished to see his beloved brother-disciple after a long time. He heard with amazement the story of the chase. Noting the trouble that Akhandananda had taken to find him out, the Swami was afraid that this monastic brother would not leave him alone. He said to Akhandananda, "You see, I have a mission; and if you remain with me, I shall not be able to fulfil it." At first Akhandananda was adamant: he would not leave the Swami alone. It may have been because the Holy Mother had told him on the eve of their departure from Calcutta, "I am leaving my all [the Swami] in your hands. See that Naren does not suffer on the way for want of food."

           The Swami then said to his brother-monk, "Look, I have become a spoiled man. You leave me." Akhandananda replied, "What would it matter to me even if you had lost your character? I love you, and that is not in any way affected by your good or bad character. But I do not wish to be in your way. I had a great longing to see you, and now I am satisfied. Now you can go alone." The Swami was happy to hear this from him, and next day left for Bhuj, which Akhandananda reached a day later.

           At Bhuj, the Swami said to Akhandananda, "We should not stay here for long. The way in which the Raja is entertaining us will result in making us cankers in the eyes of his people. Let us leave this place tomorrow." Accordingly both of them returned to Mandvi, where they halted for a fortnight, and where the Swami made many friends. From there the Swami went to Porbandar. After about a week Akhandananda joined him. They stayed at the house of the Dewan Shankar Pandurang, with whom the Swami practised speaking in Sanskrit, and in that way increased his mastery of the language. From Porbandar the Swami went to Junagadh again. Akhandananda remained in Kathiawar, leaving the Swami to move on alone.

           The Swami is next found at Palitana in Gujarat, where the holy mountain Shatrunjaya, sacred to the Jainas, is situated. Palitana is a city of temples, many of which date back to the eleventh century. High up on Shatrunjaya is a temple dedicated to Hanuman, and a Muslim shrine dedicated to Hengar, a Muslim saint. The Swami climbed to the top of the mountain to enjoy the view, which is magnificent. At Palitana he drew the attention of people because of his mastery of singing and playing on musical instruments. This was the last place in Kathiawar where he is known to have halted.

           It appears from the Swami's letter of April 26, 1892, written from Baroda to Dewan Haridas Viharidas Desai, that his first stop after Palitana was Nadiad, where he stayed at the Dewanji's house. He wrote: "I had not the least difficulty in reaching your house from the station of Nadiad. And your brothers, they are what they should be, your brothers. May the Lord shower his choicest blessings on your family. I have never found such a glorious one in all my travels. . . . I have seen the Library and the pictures of Ravi Varma, and that is about all worth seeing here. So I am going off this evening to Bombay. . . . More from Bombay."

           The Swami next went to Baroda, the capital of the Gaekwad of Baroda. He stayed for a short time with Bahadur Manibhai J., one of the ministers of the State and a man of piety and noble character. Then, on hearing that the Thakore Saheb of Limbdi was at Mahabaleshwar, he went there to see that prince. V. R. Joshi, in his life of the Thakore Saheb, writes: "On 24 April 1892, Namdar Thakore Saheb Sri Jasvanta Singhji visited Mahabaleshwar. There he stayed for about three months. During this period he had the company of Swami Sri Vivekananda and on several occasions he discussed the subject of philosophy and self-knowledge." From the personal diary (Nondh-Pothi) of the Thakore Saheb, which is published in the same life, it seems that the Swami reached Mahabaleshwar at the end of April or beginning of May 1892, and that he remained there until the middle of June. The relevant entries in the Thakore Saheb's diary run as follows:

           4 and 5 May 1892: I have deeply pondered over the discussion which took place four days ago on reincarnation, and have also referred to several books on that subject. 9-11th May: I am pleasantly surprised at Swami Sri Vivekananda's deep knowledge of the Shastras. Whatever knowledge of the Shastras I had, has been much increased through discussions with him. 12 May: At the end of yesterday's discussion it was proved that in ancient times the caste system was based only upon Guna and Karma. . . . l8th May: There was a considerable discussion on Adharma or sin. Any action contrary to the ten characteristics (Lakshanas) of Dharma is to be considered as Adharma, that is, sin. Such actions are of three kinds--Bodily, oral and mental. 23 May: Different dispositions of men are caused due to the effect of Sattva, Rajas and Tamas. . . . 25 May: Swami Sri Dayananda has stated that Jivas, Ishvara and Maya are beginningless (Anadi), but according to Vivekananda, Prakriti and Purusha are beginningless and the effect caused by their combination is the Jiva; I believe his opinion to be better.