Vivekananda’s historic visit to NE
This April will mark 124 years of Swamiji's address at Quinton Memorial Hall in Shillong
Swami Vivekananda was barely 38 years old in April 1901 when he delivered a historic speech that not only stirred the hearts of his countrymen but also left a profound impact on the then Chief Commissioner of the Assam province of colonial Bengal, Sir Henry Cotton, and other British officials.
This significant address took place at the Quinton Memorial Hall in Shillong, which later became the Ramakrishna Mission Vivekananda Cultural Centre (RKMVCC).
Vivekananda’s visit to the northeastern region was not a mere coincidence but a meticulously planned journey by the revered monk-philosopher, who had already travelled across the world spreading the wisdom of ancient India.
A Pilgrimage with a Purpose
In April 1901, Swami Vivekananda visited the then-undivided Assam, travelling from Dhaka. That year, Swamiji intended for a pilgrimage with his mother, other family members, and disciples. Following an invitation from his followers in East Bengal to improve his health, he began his journey on March 18, 1901, boarding a steamer in Calcutta (now Kolkata) to reach Dhaka.
On April 5, he set off for Kamakhya and arrived in Dhubri by steamer. From Dhubri, he continued to Guwahati via the river route. While the exact date of his arrival is not known, it can be inferred from a note he wrote at the home of two Kamakhya pandas (priests) on April 17—where he stayed with his family and disciples—that it was likely during the first half of the month.
In his note, he wrote, “I have great pleasure in certifying the great amiability and helpfulness of the brothers, Shivakanta and Lakshmikanta Pandas of Sri Kamakhyapeetham. They are men who help the most and are satisfied with the least. I can unhesitatingly recommend them to the Hindu public visiting this most holy shrine.”
Swamiji stayed in Kamakhya for three days before proceeding to Shillong. Before reaching Shillong, he delivered three speeches in Guwahati. However, the renowned historian, the late Dr Dipankar Banerjee, conducted extensive research and noted that Swamiji had four meetings in Guwahati, including one at Sonaram High School and another at Cotton College.
There isn’t much documentation on this, except for the writings of Padmanath Bhattacharya, who was a critic of Swamiji. The details of Swamiji’s visit to Guwahati and his lectures mainly come from Bhattacharya’s reminiscences, which shed light on the visit.
Fiery exchange & challenge of conservative orthodoxy
After his darshan at Kamakhya, Swamiji rested in Guwahati for several days. However, the specifics of his stay have become somewhat obscure with time. The main obstacle to Swamiji’s preaching of Vedanta philosophy at that time was the conservative nature of society, and Padmanath was one of the key figures in that society. He was a professor at Cotton College in Guwahati, and his book Ramakrishna-Vivekananda Prasanga was primarily written to criticise Vivekananda.
Following his departure from the house of the Kamakhya pandas, Swamiji fell critically ill while staying in Guwahati, but there are no details about the house where he was accommodated.
Padmanath described seeing a fair-complexioned man in saffron robes and a vest sitting on a verandah with unkempt hair and blood-red lips from chewing betel nuts. This incident illustrates why Padmanath was a staunch critic of Vivekananda.
Upon meeting Padmanath, Swamiji commented on blind orthodoxy, stating, “This sacred thread on your body has been mortgaged from the Parsis.” To which Padmanath replied, “How can that be? The Ved Mantram was recited while installing the sacred thread, and the mantra clearly mentions the words ‘Yajno Pavita’.”
Swamiji then asked Padmanath to recite the mantra. After Padmanath chanted, “Yajno Pavita Paramam Pavitram,” Swamiji responded, “You see, this mantra is an interpolation. Its rhythm and words are modern in nature.”
Padmanath, feeling perturbed, exclaimed, “There is no difference between you and Dayanand Saraswati, and in this condition, there cannot be any debate.”
The lost speeches of Guwahati
As noted by Padmanath, Swamiji delivered three speeches in Guwahati. However, there are no written records of any of them, and the subject of the first speech remains unknown.
Reflecting on that first day, Padmanath writes, “When I finally managed to find a small space to stand in the overcrowded hall, there was pin-drop silence. Since Swamiji was unwell, he gave the speech while seated. He repeatedly urged members of the audience to suggest any topic or issue for discussion, but no one had the courage to propose anything. Noticing their silence, he asked, ‘Where is that Bhattacharya?’ A member of the audience, familiar with the previous debate between Swamiji and Bhattacharya, replied that Bhattacharya had gone to Basistha Ashram.”
Having heard that Swamiji was inquiring about him, Bhattacharya announced that he was present inside the hall among the audience but was unable to reply due to the crowd.
The pin-drop silence that had filled the hall was broken when a member of the audience asked Swamiji to speak about casteism. He began with a passionate speech on untouchability. Padmanath later recalled hearing two phrases from Swamiji: “Cookery Religion” (hearth religion) and “Chhooth Margo” (the untouchable sect whose touch is considered unholy and irreligious).
On the day of this first speech, a renowned scholar from Assam and the writer of Prayog Koumudi, Dhireshwar Bhattacharya, interacted with Swamiji in Sanskrit. Following this, Swamiji delivered two additional lectures before his visit to Shillong, with the topics announced in advance.
A senior Bengali advocate presided over one of these lectures, while Assam Valley Division Commissioner AP Bahadur presided over another when Swamiji spoke about ‘Transmigration of the Soul’.
The topic of the third lecture remains unknown, but Padmanath faintly recalled that Swamiji discussed an Upanishadic verse, Dwa Suprna. This suggests that the subject was related to ‘Vedanta in Indian Life’.
Despite being a critic, Padmanath noted in his writings that Swamiji’s speeches were worth listening to. He praised Swamiji’s sweet voice, clear pronunciation, and remarkable ability to use the right words at the right moments.
Padmanath recalled that during his first encounter with Swamiji, he initially did not recognise him due to his shabby appearance. However, on that speech day, seeing the robes on his head made him realise that this was Vivekananda, the same person he had seen in photographs.
“His way of delivering a speech while walking around the stage made him look like the hero of a drama. His large, bright eyes and charming face were captivating. Even after 20 years (at the time of writing this book), his image lingers in my memory and his powerful voice rings in my ears. Was America enamored with him for no reason? During these lectures, many Britishers were present and they applauded him enthusiastically.”
Despite being critical, Padmanath held a deep respect and admiration for Vivekananda.
Swamiji’s admiration for Assam and visit to Shillong
Assam left a lasting impression on Swami Vivekananda. In a letter dated July 5, 1901, addressed to one of his disciples, Mary Hale, he wrote, “Assam is the most beautiful place in India, next only to Kashmir. The huge Brahmaputra, winding in and out of mountains and hills and studded with islands, is certainly worth seeing.”
From Guwahati, Swami Vivekananda visited Shillong, where he was invited by Sir Henry Cotton, who recognized the monk-philosopher’s need for social and spiritual rejuvenation for renascent India and the world. He travelled from Guwahati to Shillong with his mother, sister, aunt, Gupta and Ramlal Dada’s wife. They stayed at the house of Rai Saheb Kailash Chandra Das, a zamindar from Sunamganj (now in Bangladesh), located in Laban.
His granddaughter, Dipanjali Mazumdar, recounted that in 1901, Rai Saheb Kailash Chandra Das and Jyotindranath Basu fetched Swamiji and his family members from Guwahati in a horse-drawn cart, walking alongside as they travelled. They spent a night in a roadside hut on the way.
Swamiji stayed in the Laban house for about 20 to 25 days. Due to his declining health, Cotton arranged for his treatment. At that time, Shillong had a substantial population of educated Brahmo Bengalis who significantly influenced society.
Henry Cotton was well aware of the world-renowned Swami Vivekananda and was highly impressed by his stature. One day, he went to meet Vivekananda at the Laban House for a friendly discussion. Cotton asked him, “After traveling all over Europe and America, why have you come here, and who will welcome you?” Unfortunately, Swamiji’s response to Cotton is not documented.
On another occasion, Swami Vivekananda stated, “In a monk’s life, taking pilgrimages is a duty. I came to Shillong via Kamakhya. Moreover, a place where a person like Henry Cotton resides becomes a pilgrimage site itself. Cotton understands India’s problems very well and desires its betterment.”
The Laban House, where Swamiji stayed, has since become a significant pilgrimage site for visitors and tourists. Originally constructed with hay, the house featured an open verandah at the front, which was later transformed into an Assam-type cottage by enclosing the verandah.
In 1943, KC Das sold this house to Nagendranath and Dhirendranath Chowdhury, two brothers from Sunamganj in Sylhet (Bangladesh). However, this structure was completely razed to the ground some years back. The only remnant of its historical significance is a plaque that informs visitors about Swamiji’s stay there. Currently, it is said that the relatives of Nagendranath serve as the caretakers of this property.
Speech at Quinton Memorial Hall
A public meeting was held at Quinton Memorial Hall, presided over by Cotton, where Swamiji delivered a speech. According to Padmanath Bhattacharya, this was the only speech Swamiji gave in front of a packed hall, with some people even standing outside to listen.
Unfortunately, during the speech, Swamiji’s health deteriorated, and he was unable to continue. Regrettably, this lecture was not recorded.
However, a report of it was published in the May 1901 edition of U Khasi Mynta, a Khasi monthly publication. The report, which was originally in Khasi, was later translated by Swami Gokulananda and published in Vedanta Kesari, a monthly magazine of the Ramakrishna Order. The translated excerpt provided by Rupam Purkayastha, a volunteer of the Ramakrishna Mission, Shillong, states:
“…He began by saying that any religion without a sacred book cannot withstand the test of time. He cited the religions of the Romans, the Greeks, and others as examples to support this thesis. Although these religions were based on knowledge and discipline, they ultimately could not survive because they lacked sacred texts. However, when a people possess sacred books for their religion, even if they stray, as in the case of the Jews, their faith can never die. Swamiji noted that the same applies to Hindus. Despite being misled by various manmade teachings, as long as their sacred texts, the Vedas, remain, there is hope for their faith.”
In his speech, Swami Vivekananda emphasised that religious ceremonies without action hold no value. He stated, “A man who does something, even if he commits crimes, is better than a man who does nothing because the slothful and undutiful are no different from a tree or a bull.” He quoted and recited verses from the Vedas in Sanskrit, which he then translated into English. He passionately advocated for the betterment of humanity and categorized good deeds into three groups:
- The first category involves giving alms and helping to support physical needs through food and clothing.
- The second category focuses on providing training and knowledge, such as teaching in schools.
- The third and most important category is guiding the human soul toward realizing God.
He highlighted the significance of this last category and emphasized that individuals like the Brahmins should be respected, as they serve as preachers of the soul.
He urged individuals to enlighten their fellow beings and offer assistance. Those who could afford an education should be provided with the resources to learn extensively, while those unable to do so should at least learn the alphabet. He has accomplished something commendable and deserves praise and blessings.
He concluded by stating, “Our work in India now is to open the eyes of the people.” From his speeches and the verses he quoted from the Vedas, it is clear that he views all human beings as one. No one should be regarded as inferior because of their caste. He emphasized that the Vedas encourage us to share the truth with others. Perhaps this is why he travelled the world to spread his message.
Swamiji’s final days in Shillong
After spending about 20-25 days in Shillong, Swamiji’s health worsened due to multiple illnesses, physical pain, and discomfort. In a letter dated June 14, 1901, addressed to his friend Josephine MacLeod, Swamiji wrote, “As for me, I was thrown hors de combat in Assam.
The climate of the Math is just reviving me a bit. At Shillong, the hill sanatorium of Assam, I had fever, asthma, an increase in albumen, and my body swelled to almost twice its normal size.” He eventually returned to Belur Math on the morning of May 12, 1901. On July 4, 1902, at the age of 39, Swamiji passed away while suffering from 31 ailments. His brief time in this world and his troubled life, filled with immense potential, was truly tragic.
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