Swami Vivekananda in Limbdi And Mahabaleswar 1891-92 : Prem H. Joshi

As a Parivrajaka, Swami Vivekananda travelled in India for about three years, before leaving for America, to attend the Parliament of Religions in Chicago in l893. During his itinerant days, he freely mixed with the people of all levels and frequently stayed with some Princes of the then Native States. One such state then was Limbdi in Western India. The Thakore Saheb of Limbdi was very much influenced by Swamiji, and later on became his disciple. Swamiji stayed with the Thakore Saheb at Limbdi and Mahabaleshwar during his itinerant days. In this article Sri Prem H. Joshi of Limbdi has very lucidly described the account of these visits and the influence of Swamiji on the Thakore Saheb in the light of Thakore Saheb’s Nondh Pothi (spiritual diary) which was so long unknown to many. (Prabuddha Bharata, June 1977, P. 272-277)

After the passing away of his Master, Sri Ramakrishna, Swami Vivekananda felt an urge for spiritualizing India, and thereby bringing about her renaissance. For that purpose, he wandered throughout the length and breadth of India from the middle of 1890 till his departure to America in May 1893. It is noteworthy that, whenever such an opportunity presented itself, he made an effort to meet the Princes of the then Indian Native States, and reside with them. Obviously, his intention was to influence the Maharajas and turn their tendencies to the religious life, so that they might devote themselves to perform their duties to their states properly for the good of the people. By influencing the Maharajas he could indirectly bring about the good of millions of people.

It was with some such purpose in mind that Swamiji proceeded to Kathiawad towards the end of 1891 after having met some Rulers of the States in Rajasthan. In Kathiawad, there were many small States, among which was the State of Limbdi, situated in the Western India States Agency of that time (now known as Saurashtra). Swamiji decided to visit this State of Limbdi first before proceeding to, the other States, because he apparently had heard about the then ruling Prince the Thakore Saheb of Limbdi Sir Jaswantsinghji who was an enlightened and spiritually inclined ruler. The Thakore Saheb was well known throughout India for his spiritual outlook and progressive ideas. Along with many of Ravi Varma’s pictures of Hindu religious themes, his photograph was also published and kept in the homes of many devout Hindus as a type of spiritual ruler. Hence it is not surprising to find Swamiji proceeding first to Limbdi on his visit to Kathiawad.

The Thakore Saheb, Sir Jaswantsinghji was born on 23rd May 1859. Before he was installed on the throne of Limbdi in 1877, he had received a liberal education and had just completed an extended educational tour in England, the continent of Europe, and the United States of America in 1876. He had once again visited England, Europe and America during 1887 and had met some of the leading personalities of the United States. He was one of the few Indians who had visited that country in those days. He had built a palace in Limbdi from a proto-type building plan of a typical Town Hall of an American city with a unique (at that time) clock tower with musical chimes. In his palace he had a sort of museum of his collections from America and some European countries. It was to such a ruler’s State that Swamiji was proceeding one evening very late, much tired and exhausted.

Arriving at the city of Limbdi in the evening, Swamiji noticed a Shiva temple at the outskirts, in a dilapidated condition. He entered and saw an old priest performing the arati (evening service). Asking the priest if he may put up for the night there, he was told that the place was not inhabitable. Showing a place nearby, the priest told Swamiji that there was a place where sadhus were allowed to stay. Swamiji saw that it was a somewhat isolated building but seeing no other alternative he went to that place. The sadhus living there welcomed him. Swamiji had no idea about the nature of the place. It was the headquarters of a degenerate sect of sex-worshippers. After appeasing his hunger, Swamiji was about to sleep, as he was tired after a long foot journey, when from an adjoining room he heard the prayers and incantations of the sex-worshippers who had gathered there. There were women’s voices also among them. Swamiji wanted to leave the place at once. But, to his horror, he found the doors locked from the outside, and the men were keeping a watch over him. Swamiji felt extremely nervous but was soon made aware of his predicament. The leader of the sect came to him and said: ‘You are a sadhu with a magnetic personality. Evidently you have practised Brahmacharya (continence) for years. Now you must give us the fruit of your long austerity. We shall break your Brahmacharya in order to perform a special Sadhana (spiritual practice), and thereby we shall be enabled to acquire certain psychic powers.’ The leader also told him that a special ceremony would be performed next night and till then he would be held a prisoner. He left him after locking the door. Swamiji was terrified but he kept the presence of mind, showed no anxiety.

Early next morning a milk-boy, who was friendly to the Swami, unlocked the door to deliver milk to him. He told the boy of his predicament and asked for his help. Seizing a bit of charcoal lying near and picking a piece of broken earthen jar he scribbled on it briefly about his plight and asked the boy to hide and take it to the Thakore Saheb’s palace as soon as possible. The milk-boy acted promptly and the Thakore Saheb immediately sent a few of his palace-guards to rescue Swamiji. Thus he was rescued and brought to the palace. The Thakore Saheb requested Swamiji to stay with him at the palace for a few days.

Swamiji stayed in the palace for several days. Sir Jaswantsinghji, the Thakore Saheb, was spiritually inclined by nature. He had no children. Furthermore, his younger brother had recently passed away and he was in a solemn and receptive mood for philosophic truths. Swamiji’s religious discourses gladdened his heart and imperceptibly the guru and disciple relationship developed between them. The Thakore Saheb’s palace was always open to spiritually inclined persons, and at that time. His Holiness, the Shankaracharya of Govardhan Math was on a visit to Limbdi. Swami Vivekananda had many discussions with the Shankaracharya in Sanskrit in the Thakore Saheb’s palace, in which other Pandits also had joined. Thus the stay of Swamiji in Limbdi was spiritually elevating to all concerned; and before he left the place, the Thakore Saheb became his initiated disciple. The advent of Swamiji gave him a spiritual fillip. It is interesting to note that the germ of the future visit of Swamiji to America was sown in Limbdi. The Thakore Saheb recalled his two visits to the United States with enthusiasm, and often urged the Swamiji to make a trip there. He felt that the Americans would be more receptive to his spiritual thoughts and truths, because the Indians were still bound by the impact of orthodoxy and would not be able to appreciate his message.

After staying for several days in Limbdi, Swamiji expressed his desire to visit other States of Kathiawad. The Thakore Saheb wrote letters of introduction for various Rulers of the States and their Diwans (Chief Ministers). Swamiji was requested by him to visit Junagadh first, as the Diwan there was very enlightened, and then go to Porbandar. The Thakore Saheb further entreated Swamiji to exercise great caution in wandering alone, and putting up at questionable places. Swamiji also felt that his unusual experience in Limbdi had taught him a lesson, and he would henceforth be circumspect in choosing his lodging and would exercise discrimination in contacting persons.

As a result of Swamiji’s visit to Limbdi the Thakore Saheb made a deliberate effort to study spiritual books, and also began to keep a Nondh Pothi (a spiritual diary) in the vernacular Gujarati language, wherein he recorded his thoughts, and also the gist of his discussions with various spiritual persons.

From the recorded evidence it is clear that the idea sown in Limbdi about going to America was slowly growing in Swamiji’s mind. In Porbandar, Swamiji had studied the Vedas’ interpretation in depth through the help of Pandit Shankar Pandurang. This Pandit also told him that he could not do much in this country, but if he wanted to do anything he should go to the West where people would understand him. In Junagadh also, Swamiji expressed to one C. H. Pandya his desire to visit the West as a preacher.

Swamiji continued to keep in touch with the Thakore Saheb of Limbdi even after he left Kathiawad in 1892. He went to Bombay by 27th April 1892, and from there to Poona. From Poona Swamiji went to Mahabaleswar to spend summer there. To his surprise and joy, he found that the Thakore Saheb of Limbdi was also holidaying there. The Thakore Saheb was much delighted to meet his Guru. Swamiji stayed with him for several days, and they discussed many spiritual topics. This is reflected in the Thakore Saheb’s Nondh Pothi, from which the following excerpts have been translated. The datewise account is as follows:

4th and 5th May 1892:

‘I have deeply pondered over the discussions which took place four days ago with Swamiji on reincarnation and have referred to several books suggested by him. Now I come to agree with him that there is reincarnation from the mundane point of view, but viewing it from the standpoint of Spiritual truth, there is no reincarnation. In other words, there is reincarnation from the personal point of view but not from the spiritual point of view. Or, it may be said that from the material standpoint there is reincarnation, but not from the spiritual one.’

8th May 1892:

‘Jnana, Karma and Upasana – these three are the main Kandas [parts] of the Vedas. They have been mentioned in the Vedas for the evolution of the world, and mankind: and the manifestation of the Divinity in Man. …’

9th and 10th May 1892:

‘I am pleasantly surprised at Swami Vivekananda’s deep knowledge of the Shastras. My knowledge of the Shastras has been much increased through discussions with him. …’

11th May 1892:

‘… Every creature has the sense of feeding, sleeping, fear, and sex-relationship. They are the common knowledge for all, but there is the need for Sattva, Rajas, and Tamas for the manifestation and use of the special knowledge, which man acquires.

12th May 1892:

‘At the end of yesterday’s discussion it was proved that in ancient times the caste system was based only upon Guna and Karma. …’

13th May 1892:

‘Without a cause no effect is possible. Without knowing the cause, it is not possible to have knowledge of the effect. Prakriti (Maya) is the Karya (effect) of Brahman; and Purusha (Ishwara) is the cause of Brahmanda. As the effect in the form of Prakriti is perceptible to the senses and the cause in the form of Purusha is imperceptible, the experiencing of Prakriti (Maya) is natural; and for experiencing Purusha (Ishwara) it is essential to acquire the knowledge of philosophy. Just as a person suffering from jaundice has a wrong notion that all world objects are yellow, similarly owing to the covering (Avarana) of Maha-Maya (Prakriti), men develop a wrong notion, and forget the real nature of the Purusha-Paramatman.

‘Prakriti and Prakriti-mixed Consciousness perform all the work in the Brahmanda (Universe). Prakriti is beginningless, but it cannot do anything without Consciousness. Pure Consciousness being the motive force, and unifying factor of all, Prakriti is also beginningless. That beginningless, endless, eternal, SAT-CHIT-ANANDA–Pure Consciousness is the PARAMATMAN. Atheists say that Prakriti alone is beginningless; all the activities of Brahmanda are dependent upon Prakriti; there is no Purusha (Ishwara or God). Brahmanda and all its activities have been brought about through the accidental mixture of the five elements of Prakriti; these contentions of the Atheists are not correct because there cannot be any good purpose and law through such an accidental mixture, nor can they be maintained. What a sublime purpose of Paramatman is evident in the creation of Brahmanda! Firstly, without Maha-Akasha, the vast creation of the Universe cannot be accommodated. So Paramatman first planned it; thereafter, from Himself, He created the substratum for all creatures. Thereafter he created Vayu as the life for all creatures; then Agni for sustenance and growth of all Jada (material) and Chaitanya (conscious) forms; and then Water. Having created the foregoing, He created Earth to uphold all creatures and lastly all creatures were created. Can there be such a grand purpose for such a creation without an extraordinary Creator? The wonderful natural law which is evident in the rising and setting of the Sun and Moon, the creation of all creatures, the seasonal changes, can they work without the unique Motivator? … This is an evidence of Paramatman’s unfathomable Power. In animals and birds the capacity of understanding is limited whereas in man it is highly developed. There is an extraordinary symbolic indication of Paramatman’s Power. Such an intelligent Power is not possible in an accidental mixture of the atoms of Prakriti. The Pure Consciousness being infinite creates the entire Universe through a mere change in Its condition. …’

18th May, 1892:

‘There was considerable discussion on Adharma or sin. Any action contrary to the ten characteristics (Lakshanas) of Dharma is to be considered as Adharma, i.e. sin. Such actions are of three kinds: Bodily, oral, and mental actions.’

23rd May 1892:

‘Different dispositions of men are caused due to the effect of Sattva, Rajas, and Tamas. …’

25th April [May?] 1892:

‘Swamiji explained today that Prakriti and Purusha are beginningless and the effect caused by their combination is the Jiva. To be affected by Moha (ignorance) is the nature of the Jiva, and to remain merely a witness is the nature of Atman (Purusha). Both these natures appear to be inherent in the Jiva. It is not proper to consider the Jiva beginningless viewing it as separate from Prakriti and Purusha, owing to its defect of being affected by ignorance; because pure factors for becoming unaffected and unchangeable through being a witness are also present. It being so, the Jivatman through discarding its predisposition towards being deluded by ignorance i.e. freeing itself from the veil of Mahamaya in the form of Prakriti, could experience the Sat-Chit-Ananda nature of the Paramatman through the strength of pure knowledge. That is to say, it could realize its real Swaroopa as the Paramatman. …’

28th April [May?] 1892:

‘The Belief that the movement, life, etc. in other creatures except men is not Jiva, but only the inspirational power of God seems to me erroneous, because the animals and birds have the sense of self-preservation; they bewail when somebody hurts them; they seek sunshine when they feel cold; and they return to the shade when they feel hot; when hungry they seek and take food. This proves that like men, animals and birds have volition and knowledge as devoid of Jiva. Jiva is in every creature. Though there is difference in the body and activities of animals, birds, and men, there is no difference in the Jiva. There is no difference in the fire manifesting in the Sun, electricity, torch and a lamp. The fire is the same. But it appears different due to the medium through which it manifests. Similarly the difference of manifestation of the Jiva in different creatures is due to the medium-the bodies. …’

The Nondh Pothi contains such passages written by the Thakore Saheb after discussion with Swamiji at Mahabaleswar. A careful study of this diary indicates that it bears the stamp of Swami Vivekananda’s teachings. Thus, it is clear that Swami Vivekananda played an important part in moulding the spiritual life of the Thakore Saheb. It seems that though Swamiji’s entrance in Limbdi was painful through his aforementioned ordeal, it ended well in a life-long relationship with the Thakore Saheb.

After spending the summer at Mahabaleswar, Swamiji returned to Poona with the Thakore Saheb by June 15th 1892, and stayed there for a few days. The Thakore Saheb became much attached to Swamiji and repeatedly requested him: ‘Swamiji, do come with me to Limbdi and remain there for good.’ But Swamiji always replied: ‘Not now, Maharaj! I have work to do. It presses me onwards. It will not let me rest till I have finished it. But if ever I live the life of retirement, it shall be with you.’

After Swamiji returned from the West, the Thakore Saheb again invited him to come to Limbdi, and reminded him of his promise. But Swamiji was never able to fulfil his wish to stay with the Thakore Saheb after retirement, as he entered mahasamadhi in the harness of work.

The Thakore Saheb also passed away on 15th April 1907. There is an interesting spiritual sequel to the Master-Disciple relationship between Swamiji and the Thakore Saheb of Limbdi. Years later, in 1968, the present Thakore Saheb of Limbdi, Shri Chatrasalji donated the Palace where Swami Vivekananda stayed in 1891, to a public body which has installed there ‘Shri Ramakrishna Prarthana Mandir.’ It would seem that the spirit of Swami Vivekananda along with his Master Shri Ramakrishna is now a living presence in this palace!!!