In Benares

The journey was from Calcutta to Rajkot, and I planned to halt at Benares, Agra, Jaypur and Palanpur en route, I had not the time to see any more places than these. In each city I stayed one day and put up in dharmashalas or with pandas²² like the ordinary pilgrims, excepting at Palanpur. So far as I can remember I did not spend more than Rs. 81 (including the train fare) on this journey.

I traveled from Calcutta to Rajkot and planned to stop at Benares, Agra, Jaypur, and Palanpur en route. I did not have time to visit any other places. I stayed one day in each city. Like ordinary pilgrims, I stayed in dharmashalas or with pandas²², except at Palanpur. As far as I remember, I spent no more than Rs. 81 on the journey, including the train fare.

In travelling third class I mostly preferred the ordinary, to the mail trains, as I knew that the latter were crowded, and there was of course the objection of the fare being higher for third class by mail.

When I traveled third class, I usually preferred ordinary trains to mail trains. I knew mail trains were crowded, and of course their third-class fares were higher.

The third class compartments are practically as dirty, and the closet arrangements as bad, today as they were then. There may be a little improvement now, but the difference between the facilities provided for the first and the third classes is out of all proportion to the difference between the fares for the two classes. Third class passengers are treated like sheep and their comforts are sheep’s comforts. In Europe I travelled third,—and only once first, just to see what it was like,—but there I noticed no such difference between the first and the third classes. In South Africa third class passengers are mostly Negroes, yet the third class comforts are better there than here. In parts of South Africa third class compartments are provided with sleeping accommodation, and cushioned seats. The accommodation is also regulated, so as to prevent overcrowding, whereas here I have found the regulation limit usually exceeded.

Third-class compartments are still almost as dirty today as they were then, and the toilets are just as bad. There may be a little improvement now. But the difference between first- and third-class facilities is far greater than the difference between their fares. Third-class passengers are treated like sheep, and their comforts are those of sheep. In Europe, I traveled third class. I traveled first class only once, just to see what it was like. But there I noticed no such difference between first and third class. In South Africa, most third-class passengers are Black, yet third-class comforts are better there than here. In parts of South Africa, third-class compartments have sleeping accommodation and cushioned seats. Passenger numbers are also regulated to prevent overcrowding. Here, however, I have found that the permitted limit is usually exceeded.

The indifference of the railway authorities to the comforts of the third class passengers, combined with the dirty and inconsiderate habits of the passengers themselves, makes third class travelling a trial for a passenger of cleanly ways. These unpleasant habits commonly include throwing of rubbish on the floor of the compartment, smoking at all hours and in all places, betel and tobacco chewing, converting of the whole carriage into a spittoon, shouting and yelling, and using foul language, regardless of the convenience or comfort of fellow passengers. I have noticed little difference between my experience of the third class travelling in 1902 and that of my unbroken third class tours from 1915 to 1919.

The railway authorities are indifferent to the comfort of third-class passengers. Combined with passengers’ own dirty and inconsiderate habits, this makes third-class travel an ordeal for someone who values cleanliness. These unpleasant habits commonly include throwing rubbish on the compartment floor, smoking at all hours and everywhere, and chewing betel and tobacco. Passengers also turn the whole carriage into a spittoon, shout and yell, and use foul language. They do all this without regard for the convenience or comfort of their fellow passengers. I noticed little difference between my experience of third-class travel in 1902 and my continuous third-class travels from 1915 to 1919.

I can think of only one remedy for this awful state of things, and it is this: that educated men should make a point of travelling third class and reforming the habits of the people, as also of never letting the railway authorities rest in peace, by sending in complaints wherever necessary, never resorting to bribes, or any unlawful means, for obtaining their own comforts, and never putting up with infringements of rules on the part of any one concerned. This, I am sure, would bring about considerable improvement.

I can think of only one remedy for this awful situation. Educated men should make a point of travelling third class and improving the habits of the people. They should also give the railway authorities no peace, sending complaints whenever necessary. They should never use bribes or other illegal means to make themselves comfortable. And they should never tolerate anyone involved breaking the rules. I am sure this would bring considerable improvement.

My serious illness in 1918-19 has unfortunately compelled me practically to give up third class travelling, and it has been a matter for constant pain and shame to me, especially because the disability came at a time, when the agitation for the removal of the hardships of third class passengers was making fair headway. The hardships of poor railway and steamship passengers, accentuated by their bad habits, the undue facilities allowed by Government to foreign trade, and such other things, make an important subject by itself worthy to be taken up by one or two enterprising and persevering workers who could devote their full time to it.

My serious illness in 1918-19 has unfortunately forced me to give up almost all third-class travel. This has been a constant source of pain and shame to me. I feel this especially because my illness stopped me from traveling as the campaign to relieve third-class passengers’ hardships was making good progress. Poor railway and steamship passengers face hardships made worse by their own bad habits. These hardships, the excessive advantages the Government gives foreign trade, and similar issues are an important subject in themselves. They deserve the attention of one or two enterprising and persistent workers who could devote themselves to them full time.

But I shall leave the third class passengers at that, and come to my experiences in Benares. I reached there in the morning. I had decided to put up with a panda. Numerous Brahmans surrounded me, as soon as I got out of the train, and I selected one who struck me to be comparatively cleaner and better than the rest. It proved to be a good choice. There was a cow in the courtyard of his house and an upper storey where I was given my lodging. I did not want to have any food without ablution in the Ganges in the proper orthodox manner. The panda made preparations for it. I had told him beforehand, that on no account could I give him more than a rupee and four annas as dakshina,²³ and that he should therefore keep this in mind while making the preparations.

But I will leave the subject of third-class passengers there and turn to my experiences in Benares. I arrived there in the morning. I had decided to stay with a panda. As soon as I got off the train, many Brahmans surrounded me. I chose one who seemed cleaner and better than the others. He proved to be a good choice. There was a cow in the courtyard of his house. He gave me a room on the upper floor. I did not want to eat before bathing in the Ganges in the proper orthodox manner. The panda made the preparations for my bath. I had told him beforehand that I could not give him more than a rupee and four annas as dakshina,²³ under any circumstances. So he should keep that in mind while making the preparations.

The panda readily assented. ‘Be the pilgrim rich or poor,’ said he, ‘the service is the same in every case. But the amount of dakshina we receive depends upon the will and the ability of the pilgrim.’ I did not find, that the panda at all abridged the usual formalities in my case. The puja²⁴ was over at twelve o’clock, and I went to the Kashi Vishvanath temple for darshan. I was deeply pained by what I saw there. When practising as a barrister in Bombay in 1891, I had occasion to attend a lecture on ‘Pilgrimage to Kashi’ in the Prarthana Samaj hall. I was therefore prepared for some measure of disappointment. But my actual disappointment was greater than I had bargained for.

The panda readily agreed. ‘Whether the pilgrim is rich or poor,’ he said, ‘the service is the same in every case. But the amount of dakshina we receive depends on the pilgrim’s willingness and ability to pay.’ I found that the panda did not shorten the usual formalities for me at all. The puja²⁴ ended at twelve o’clock, and I went to the Kashi Vishvanath temple for darshan. I was deeply pained by what I saw there. In 1891, while practising as a barrister in Bombay, I attended a lecture on ‘Pilgrimage to Kashi’ at the Prarthana Samaj hall. I was therefore prepared for some disappointment. But I was more disappointed than I had expected.

The approach was through a narrow and slippery lane. Quiet there was none. The swarming flies and the noise made by the shopkeepers and pilgrims were perfectly insufferable.

The way in was through a narrow, slippery lane. There was no quiet at all. The swarms of flies and the noise made by the shopkeepers and pilgrims were unbearable.

Where one expected an atmosphere of meditation and communion, it was conspicuous by its absence. One had to seek that atmosphere in oneself. I did observe devout sisters, who were absorbed in meditation, entirely unconscious of the environment. But for this the authorities of the temple could scarcely claim any credit. The authorities should be responsible for creating and maintaining about the temple a pure, sweet, and serene atmosphere, physical as well as moral. Instead of this I found a bazar where cunning shopkeepers were selling sweets and toys of the latest fashion.

Where one expected an atmosphere of meditation and communion, it was strikingly absent. One had to find that atmosphere within oneself. I did see devout sisters absorbed in meditation, completely unaware of their surroundings. But the temple authorities could hardly claim any credit for this. The authorities should be responsible for creating and maintaining a pure, pleasant, and serene atmosphere around the temple, both physically and morally. Instead, I found a bazar where cunning shopkeepers sold sweets and the latest toys.

When I reached the temple, I was greeted at the entrance by a stinking mass of rotten flowers. The floor was paved with fine marble, which was however broken by some devotee innocent of aesthetic taste, who had set it with rupees which served as an excellent receptacle for dirt.

When I reached the temple, a stinking pile of rotten flowers greeted me at the entrance. The floor was paved with fine marble. But some devotee with no sense of beauty had set rupees into it, breaking the marble. The coins made excellent places for dirt to collect.

I went near the Jnana-vapi (Well of Knowledge). I had searched here for God but failed to find Him. I was not therefore in a particularly good mood. The surroundings of the Jnana-vapi too I found to be dirty. I had no mind to give any dakshina. So I offered a pie. The panda in charge got angry and threw away the pie. He swore at me and said, ‘This insult will take you straight to hell.’

I went near the Jnana-vapi (Well of Knowledge). I had searched for God there but failed to find him. So I was not in a particularly good mood. I also found the area around the Jnana-vapi dirty. I did not feel like giving any dakshina. So I offered a pie. The panda in charge got angry and threw the pie away. He swore at me and said, ‘This insult will take you straight to hell.’

This did not perturb me. ‘Maharaj,’ said I, ‘whatever fate has in store for me, it does not behove one of your class to indulge in such language. You may take this pie if you like, or you will lose that too.’

This did not upset me. ‘Maharaj,’ I said, ‘whatever fate has in store for me, someone of your class should not use such language. You may take this pie if you like, or you will lose that too.’

‘Go away,’ he replied. ‘I don’t care for your pie.’ And then followed a further volley of abuse.

‘Go away,’ he replied. ‘I don’t care about your pie.’ Then came more abuse.

I took up the pie and went my way, flattering myself that the Brahman had lost a pie and I had saved one. But the Maharaj was hardly the man to let the pie go. He called me back and said, ‘All right, leave the pie here, I would rather not be as you are. If I refuse your pie, it will be bad for you.’

I picked up the pie and went on my way, pleased with myself. I thought the Brahman had lost a pie and I had saved one. But the Maharaj was hardly the kind of man to let the pie go. He called me back and said, ‘All right, leave the pie here. I would rather not be like you. If I refuse your pie, it will be bad for you.’

I silently gave him the pie, and with a sigh, went away.

I silently gave him the pie and went away with a sigh.

Since then I have twice been to Kashi Vishvanath but that has been after I had already been afflicted with the title of Mahatma, and experiences, such as I have detailed above, had become impossible. People eager to have my darshan would not permit me to have a darshan of the temple. The woes of Mahatmas are known to Mahatmas alone. Otherwise the dirt and the noise were the same as before.

Since then, I have visited Kashi Vishvanath twice. But both visits came after I had already been burdened with the title of Mahatma. By then, experiences like those I described above had become impossible. People eager for my darshan would not let me have a darshan of the temple. Only Mahatmas know the troubles of Mahatmas. Otherwise, the dirt and noise were the same as before.

If any one doubts the infinite mercy of God, let him have a look at these sacred places. How much hypocrisy and irreligion does the Prince of Yogis suffer to be perpetrated in His holy name? He proclaimed long ago:

If anyone doubts God’s infinite mercy, let them look at these sacred places. How much hypocrisy and irreligion does the Prince of Yogis allow in his holy name? He declared long ago:

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

As people approach me, so I respond to them.

‘Whatever a man sows, that shall he reap.’ The law of Karma is inexorable and impossible of evasion. There is thus hardly any need for God to interfere. He laid down the law and as it were retired.

‘Whatever a man sows, he will reap.’ The law of Karma is unyielding and cannot be escaped. So there is hardly any need for God to interfere. He laid down the law and, in a sense, retired.

After this visit to the temple, I waited upon Mrs. Besant. I knew that she had just recovered from an illness. I sent in my name. She came at once. As I wished only to pay my respects to her, I said, ‘I am aware that you are in delicate health. I only wanted to pay my respects. I am thankful, that you have been good enough to receive me in spite of your indifferent health. I will not detain you any longer.’

After visiting the temple, I went to see Mrs. Besant. I knew she had just recovered from an illness. I sent in my name, and she came at once. I only wanted to pay my respects, so I said, ‘I know your health is still fragile. I only wanted to pay my respects. Thank you for receiving me despite your poor health. I will not keep you any longer.’

So saying I took leave of her.

With those words, I said goodbye to her.