Swami Vivekananda - A Biography by Swami Nikhilananda

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 England 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 intense 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 virtues, 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 religion, 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