NUMEN Vol. W(I993) VIVEKÄNANDA'S RÄMAKRSNA: AN UNTOLD STORY OF MYTHMAKING AND PROPAGANDA' Narasincha P. Sil Summary The author argues lhal ihr familiar Vcdänrin and mcisiah image of Rämaknwa Paramahamsa was created deliberately by his great disciple Sv&ml Vivekánanda. The Svämi'» global Hindu evangelical million called for the master's respectable image. Hence he rejected tbc sincere rendering of the Paraniahamsa's biographies by others and, in place of the rustic ecstatic bui authentic Gadädhar, fabricated the awesome figure of a modern messiah—the Vedantin Paramahamsa. This paper documents the history of this purposive distortion. I The reputation of Šrí Rämakrsna Paramahamsa (1836-86) as a living godman—an Uoarakoli and an avaläm—had been established during his youth, thanks to the efforts of his admiring patron Mathurämohan Bisvás and his lántrik mentor, the Bhairavi Yogesvari. Later, the Brähmc press of Brahmänanda Kcšabcandra Sen publicized the samädhis and sermons of the Paramahamsa. Toward the end of his life, especially following the diagnosis of his throat cancer in April 1885, the saint himself began to insist on his divinity and this claim of his was widely endorsed by his enthusiastic bhaklas, particularly men like Vijayakrsna Gosvämí, Giriscandra Ghos, and above all, Rämacandra Datla, "one of the earliest among the devotees to hold that Sri Ramakrishna was an incarnation of God."1 However, the transformation of Rämakrsna from a religious ecstatic to a religious eclectic, especially a Vedantin prophet of the highest caliber, is an interesting development that calls for a closer scrutiny. Of late some researchers have begun to question the deliberate concealment and distortion of the master's speech and behavior to his disciples and devotees.5 Not only has Sväml Nikhilänanda. the distinguished translator of Mahendranäth (M) Gupta's Sriiriramakrsruikathimrla, been put on the dock for having Vivtkananda'( Rämakrsna 39 committed the academic crime of commission and omission in his The Gospel of Sri Ramakrishna, even the celebrated M himself has come under fire from the Chicago scholar, Jeffrey J. Kripal.1 Y«;t the brain behind the fabrication of Rämakrsna's modern image was his most favorite and famous disciple, Svämí Vivekánanda (monastic name of Narendranäth Datta, 1863-1902). This paper seeks to chart the history of this distortion. II- First of all, *vc need to take a close and critical look into Narendranäth's religious-spiritual attitudes and academic accomplishments. His biographers agree that as a student Naren was something of a prodigy. Rev. William Haslie, the principal of General Assembly's Institution (later renamed as Scottish Church College), where he studied during 1881-84, reportedly observed: "Narendra is really a genius. I have travelled far and wide but I have never come across a lad of his talents and possibilities, even in German universities, among philosophical students."* He is said to have studied the writings of David Hume, Immanuel Kan», Johann G. Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur Schopenhauer, Auguste Comte, Herbert Spencer, John S. Mill, and Charles Darwin. According to Professor Dhar, "among philosophers ... Herbert Spencer was perhaps the greatest favourite." Additionally, we learn that he read some classics in Sanskrit, Bengali, and English. According to some, he was what we might call a "rapid reader", possessed of prodigious memory (irutidhara).* He was quick to learn from scholars such as Pramadadäs Mitra of Benares. Pandit Sundarläl of Khetri or Paij-rjit Sarikar Pändu ran g of Porbandar. In particular, Papdit Pan-durang not only taught him Sanskrit grammar and let him study a variety of subjects in his personal library, but also suggested to him the idea that he should preach the Hindu sanelana dharma ("eternal religion") and Vedic tradition to the Westerners. The Pandit's help and encouragement instilled so much confidence in the young monk that he unhesitatingly told hisgurubhäi ("monastic cohort"), Švárni Trigunätltänanda: "Really, there is so much power in me I feel as though 1 could revolutionize the world."* 40 Natasingha P. Sil Even though, coming as he did from a well-to-do urban family and had an affluent and eventful childhood and adolescence spent in tiding, swimming, wrestling, playing with sticks and swords, music,' and playacting, he was, reportedly, also a spiritual minded individual On his own admission, he began meditating from the age or seven and even told Sister Niveditä (monastic name of Margaret Noble) that he had experienced samädki as an eight year old boy.8 He had always been curious to see God and was a worshipper of such Hindu deities as Rama and Siva. His spiritual Angst as a young man was noted by his senior colleague at college, Bra-jendranäth Síl. In his article, "An Early State of Vivekananda's Mental Development," Šil wrote about the Sturm und Drang of young Naren's soul, the "hour of the darkest trial" of his life prior to his meeting with Šri Rämakrsna.9 We must, however, note that information on Vivekananda's childhood and early youth comes from his devotees and admirers and contemporaries, to whom the Svämi had described his early life. His remarkable childhood and adolescence have been described in the classic Indian hagiographical style.10 A problem with such a description is that it is based on Vivekananda's personal testimony. Anybody familiar with his writings must admit that he had a penchant for the dithyramb—overstatemem with highflown rhetoric and hyperbole. He was also often inconsistent in his various pronouncements. Even his biographer brother recognized that Vivekänanda possessed a "complex character" and his "was a life of striking contrasts and moods of infinite variety..."." Rev. Hastie's admiring comments were loving exaggerations at best. Hastie hated Hinduism and Hindus, witness his diatribes against both in his controversy with Baňkimcandra Caf,-topädhyäya.11 His comparison of his favorite student with the best of the German academic philosophers is too frivolous to merit attention. And, as for Síl—who was later to attain eminence as a philosopher—his reminiscences published in Prabuddha Bhärata (a journal begun by Vivekananda's disciples in Madras) in 1907 were most certainly an encomium for his erstwhile college mate who had died in 1902 an international celebrity. No doubt, Naixn was an intelligent individual capable of creatively appropriating others' insights and of syntliesizing his accumulated knowledge with his own imagination—witness his • Vivekananda's Rämakrsna 41 highly popular sermons on Hinduism, Vedänta, or Yoga'*—but he was neither a brilliant scholar nor an accomplished student. He had to take a transfer Írom the Presidency College (Calcutta), the leading institution of higher learning in India of his day, where he had enrolled after high school, and passed his First Arts and B.A. examinations both in the modest second division. Nagcndranäih Gupta has written that Nar^n "was an average student with no promise of brilliance, because he,was not destined to win any prize of the learned or unlearned professions."1* Professor Dhar has observed: "Naren did not win any laurels at the university examinations, though during his four years at college, he acquired a considerable scholarship, for which and for his other qualities of head and heart he was admired by his fellow-students and the teachers."1* Vivekananda's admirer SU commented on his "ardent and pure nature," his sociableness, and recognized his musical and forensic skills, but remained silent on his academic achievements. In áil's language, Narcndranáth was "an inspired Bohemian ... possessing ... an iron will."'« The Sväml, however, thought of himself primarily as an intellectual. As he daimed: "I was born for the life of scholar—retired, quiet, pouring over books. But the Mother dispenses otherwise—yet the tendency is there."17 There is little doubt, however, that he was quick on the uptake of controversial issues, that his trenchant critique of Christian evangelicalism in India was sincere and accurate, and that his generalizations on the history and culture of India and Europe, though not original, were yet informed by wide reading. Ill Narendranath, we know, was greatly admired by the Paramaharhsa, who literally doted on the young man with large eyes and in fact lovingly named him Kamaläksa ("lotus eyed").11 Säradänanda has written about "this strange and siiong attraction of the Master for Narendra" and "how intensely the Master regarded Narendranath as his own and how deeply he loved him from the day he met him first."'9 Rämakrsiia's infatuation for Naren was expressed frequently in his petting the young man's face and body, shedding tears while seeing him, gazing at him intently 42 iVarasingha P. Sil for a long streich of time, arid above all, becoming rigid in samadhi.™ No doubt, the aging mystic was fully aware of public reaction to his apparent homoeroiicism and he is reported to have confessed: "What will they think on seeing that I, a man of such advanced age, am weeping and panting so much lor him? ... But by no means can I control myself."" In faci he was once reprimanded (though to little effect) by his dauntless devotee, the insufferable Pratápcandra Häzrä. As Rämakrsna himself reported: "Hazra took me to task because; I was anxious to sec the boys. He asked 'When do you think of God?' "a Häzrä is also reported to have observed that the saint was especially fond of ^oodlooking and wealthy boys.0 Needless to mention. Narendranäth, a college student wiih some acquaintance with Western rationalism and pragmatism, felt scandalized by the bizarre behavior of the "madman" of Dak$in*sVar." He, however, felt somewhat obligated to the saint» who was persistent and eloquent in his admiration for the young man. Naren was compared to everything and every being that could be imagined or described in superlatives, and was feasted and fetid by his adoring mentor." Such attention and adoration as well as the ambiance of Daksjnesvar's erotic community naturally worked on the ternagei. More impsrtant. this outburst of infatuation was especially comfor ting to the restless and hapless youth after his father's untimely death which had importuned his entire family. Stdden confrontation with the harsh realities of life was quite upsetting, almost traumatic, for the inexperienced but flamboyant young man. We have a graphic account (though we must be cautious as to its exaggerated dimension) of his personal predicament: I went about hither and thither in search of a job even before the period of moumng was over. Suffering from lack of food and walking barefooted. I went from office to office withan applitaiionforajob inmy hand in ihe blazing rmifcUy sun .... But 1 was di»appointed evcrYwhete.M Unable to cope with the prospect of abject poverty, the shocked college graduate naturally wondered: "Does God actually exist? If so, does He hear the plaintivq prayer of man? ... Whence has so much evil come in the creation of a benign Creator?"17 Henceforth he became a regular visitor to Daksinesvar, most probably, inter alia, to benefit from Rämakrsna's contact w,th the elites of ■ Vivekdnanda's Rdmakrsne 43 Calcutta. Also, his acquaintance with the master at such a moment of torment and doubt proved to be especially helpful, almost therapeutic. Ramakrjna had not forgotten the memories of his own childhood trauma after his father's death and he now sympathized with, and came up with a powerful justification for, Naren's present tribulations. One night he told the distraught young man: "Know that you have come to the world for the Mother's work; you can never live a worldly life. But remain in your family for my sake as long as I live."" It is not clear or certain if Rämakrsna actually uttered these words or if Narendranäth actually believed in what his master said, but we know that he made a very good use of Rämakrspa's prediction. It is evident that his later career as the greai peripatetic Hindu missionary was chosen by default—when the life of a common householder with a normal secular profession seemed well-nigh impossible.19 IV It is important to bear in mind that Narendranäth did not seem muca inclined to spiritualism, mysticism, or dcvotionalism when he first encountered the Paramahaiiisa. He was frankly opposed to the saint's prescription for total inaction and passive surrender to Jagajjanani ("Mother of the universe"—an appellation of Goddess Kali)-"mew mew'' like a kitten profusely and pitiously"»—as well as to his anti-intellectualism. His thundering admonition to his monastic brethren against Rämakrsna's religions enthusiasm provides a most telling testimony in this regard: Study, public preaching, and doing humanitarian works arc, according to you, Maya! becaus* he said lo someone, 'Seek and find God fint; doing good lo the world especially in (he Wesi is a presumption.' As if God ú such an rasy thing to be achieved! Aa if He is such a fool as to make Himself a plaything in ihe hands of the imbecile.*' Vivekänanda was also quite lukewanr. about Rämakrsna's rr.siatie enthusiasm. Toward the fag end of his guru's life, at the Syämpukur residence, Narendranäth openly inveighed against the Paramaharhsa style of dances and trances ndulged in by several eager young devotees of the master. As he boldly asserted, 44 Notas mihá P. Sil physical contortions. lean, horripilations, every momentary trance which result from this wrong emotion are, in reality, hypocritical. These should be controlled by a determined effort. If that fails one should take a nutritious diet or even consult a doctor.11 He disdained mysticism because "these mysticisms, in spite of some grains of truth in them are generally weakening." He claimed he had come to (his conclusion on the basis of his "lifelong experiences of it."" Thus he had little qualms in mimicking and making fun of Rämakrsna's lamôdhi shortly after his death.'4 He even preached against Rädhä-Krsna worship—something that would have sorely troubled his master. He wrote Rämakrsnänanda in April 1897: There is not the least necessity for teaching the divine love of Rudná and Krishna .... Remember that the cr.iiodcs of the divine relationship between Rádhá and Krishna are quite unsuitable for young minds." He in fact told Asvini Datta at A)mora sometime in June of lhal year: And wherever you hear the Radlu-Krishna songs going on, use the whip right and left. The whole nation is going to rack and ruin! People with no self-control indulging in such songi!'* Vivekánanda, likewise, was quite impervious to Rämakrsna's insinuation, even insistence, tnat the latter possessed siddhdi (Bengali corruption of the Sanskrit uddhi, meaning "supernatural power"). When once at Daksinesvar, the master, overwhelmed by a generous mood and in his characteristic naivete, offered to transfer his "supernatural" powers to Narendra, the disciple is reported to have declined the offer politely but firmly." Naren-dranäth, of course, cared very little for his master's magical powers, if any. In 1898 he related to the Holy Mother (Rämakrsna's widow Säradämani) how he had suffered from a terrible stomach ache believed to have been caused by the curse of a Moslem mendicant of Käsmír. He told her in plain terms: "Your Master could do nothing whatsoever. In fact the Master was nothing."» However, toward the end of his life, the Svämľ confided to Sarat-candra Cakrabarti his secret and mysterious experience with Rämakrjna who, reportedly, had made Narendranath sit before him alone and channelled his own energy into the latter by gazing Vivtkänanda's Rämakrsna 45 into his eyes and entering into samadhi. This transmission of his guru 'í power kept him energized for life.** He succeeded in convincing a young American girl, Frances Bagley Wallace, sometime in February 1894, that he could materialize anywhere he wished. He wrote to another American devotee, Mrs. Sara Bull, that he was endowed with the faculty to "size up" an individual by merely looking at him. He was also believed to have possessed the power to change, "if he so wished, the whole trend of a man's life by his mere touch."*0 V In spite of his being a favorite of the master, Narendranäth, initially, remained, unlike Vijayakrsna Gosväml or Giríš G hos. a devotee with a low profile. The first perceptible change in his stature in Rämakrsna's communio sanctorum is to be noticed from the time the ailing master was transferred from Daksinesvar to Calcutta—first to a rented home at Šyämpukur (October 1885) and subsequently to the retreat (bčgônbädľ) at Käíipur (December 1885). At Syämpukur, Narcn seems to have emerged as the self-asserted but widely acknowledged leader of Rämakrsna's flock.*1 There arc numerous episodes, all purportedly based on hearsay or on Vivekänanda's report, showing Narcndranälh becoming a spiritual adept, capable, inter alia, of nirvikalpa samädhi, and the inheritor of Rämakrsoa's spiritual thesaurus meritorum.*1 He had, of course, already proved his trustworthiness to his master by pretending to recognize the latter's thaumaturgical powers but declining to imbibe them until God-realization.4' Moreover, as Vivekänanda. asserted later, his master had actually made him the leader of hi« disciples.*' Though thus mandated by the master, Naren, after Rämakrsna's death, revealed the making of a spiritual entrepreneur envisioning the formation of an organization working toward social as well as spiritual reform. By the lime he assumed his famous monastic name he had developed his agenda.*5 As Sväml Vivekänanda, he decided to present his spiritual master to the world in a new light—not as the divinely mad devotee of Kali and Krsna but as a Vedäntin, the inspiration behind 5i I itlí Išli «l i* *■- z-.i ! &8g 3 iŕ3 5 uH ÍSp >■ - B*s9 SB3S a t B 3 11P š*- a, ff e S B*e - í ti Ui «H É B si ti ?3 ř 3 If Q. bi Íl o S If si