He regularly attended the Presidency College for one year; but in the second year he contracted malaria, as a result of which his class attendance fell short, and he was not allowed to appear in the First Arts (F.A.) examination. But the General Assembly's Institution, founded by the Scottish General Missionary Board and now known as the Scottish Church College, accepted him, and sent him up for the F.A. examination.

Hard study on the eve of the Entrance examination together with his ascetic practices had already impaired his health to some extent. So before taking the F.A. examination Narendra-nath went to Gaya for a change to recover his health and returned to Calcutta only a few months before the examination. In 1881 he passed, the First Arts examination in the second division, and continued to study in the same Institution until he passed his Bachelor of Arts examination in 1884. In connection with this Scottish Church College, it may be mentioned here that when Narendranath returned to Calcutta from the West in January 1897 as the famous Swami Vivekananda, it was the students of the College who stopped the carriage in which he was riding with some of his European and Indian admirers, unharnessed the horses, and drew the carriage themselves. The memory of Narendranath, as a student, is still with the Institution.

Narendranath's college days were marked by tremendous intellectual ferment and spiritual upheaval, which will reveal themselves as we review these years in more detail. The curri-culum he had pursued for the F.A. examination was almost an extension of the subjects he had offered for the Entrance examination. In addition to English, Second language, History and Mathematics, he had offered Logic and Psychology for his F.A. examination. He had chosen the same subjects for his B.A. examination also only with the difference that Logic and Psychology had been replaced by Philosophy in the advanced course. He preferred these subjects for study because, with the guidance of his father, he believed that they, best of all, conduced to the development and refinement of the mind and sensibility. He was devoted to literature and made great head-way in the arts of composition and rhetoric. He evinced keen interest in philosophy and logic and in some forms of higher mathematics. He grew more reserved while following these studies, discovering that his development lay along the fines of intense learning. He made great efforts to master the English language and more specially in the arts of conversation and debating, in which he excelled. Indeed, he became virtually the leader of the college in this regard.

Those who were Narendranath's friends and acquaintances at college remembered him as regal in his bearing, and self confident, as though royally born. He attracted the attention of both Indian and English professors, who recognized his ambitious mind and the latent powers of his personality. About him Principal William Hastie said, "Narendranath is really a genius. I have travelled far and wide but I have never yet come across a lad of his talents and possibilities, even in German universities, amongst philosophical students. He is bound to make his mark in life!" After passing the F.A. examination Narendranath developed a remarkable originality in his intelIn College Narendranath was favlectual pursuits. He would test everything by argument. Even in the hours of recreation he would continue discussions that had commenced in the hours of study. He would argue with those who challenged his point of view, and invariably argued with success. He was a lion among the students, defiant of conventional thought. He was vehement, of untiring energy, and his topics of conversation were endless.

During his college days he underwent a wonderful psychological transformation.His mind became intensely analytical, and it was in this becoming that he subordinated imagination to the demands of reason. He related himself, also, to the needs and spirit of his times, and subjected Hinduism to a severe analysis. It will be seen later on to what this led. He demanded that his own freedom of belief be respected, whatever the character of that belief, and he was literally voracious of information._x000d_ Furthermore, he was a born idealist and seeker of truth, not content with mere worldly enjoyments. He longed to pierce the veil. Of nature, but his reason had to be satisfied at the same time. Beneath the surface of his conscious mind ran the strong current of desire for Reality, which made him aware from his earliest years that his life was to be different from the rest of mankind.

Let it not be imagined, however, that Narendranath had grown unduly serious in other things. There was another side to him that relieved the seriousness of his intellectual temperament. He was as keen for adventure as ever; he was the wit among the students, and the first to see the humorous side of a situation. They were a cheerful lot that mixed with him in his college days; and, out for an excursion, there was no one jollier than he. Many were the times when they would pack themselves into a hackney-carriage and go singing through the streets. When the occasion was a religious festival, they would repair to the Ganga for a bath and swim, making religion a joyful matter. On other public festivals they would go out at night through the lighted streets, in eager pursuit of interesting sights and Festivities. Naren was always the leader; he saw that they had full measure of fun and benefit from every occasion. The recreations in which they indulged were of the manly sort. During these days Narendranath unconsciously wove about himself the threads of many warm friendships which remained with him to the end.

One of his specialities during college life was a dislike of foppishness. He could not tolerate the dandy and would speak openly to the fellow who made it his sole business to dress well. He hated any tendency to effeminacy in manner or apparel.

A characteristic of Narendranath was his solicitude for others. For instance, it was customary in those days for the General Assembly's Institution to help those who, for lack of funds, could not pay the required fees; there was also provision for exemption from college dues in special cases. But the need of an applicant for funds or for exemption had to be substantiated before his name could be put on the free list. Rajkumar, a senior clerk, was in charge of making decisions in such matters. Now, it so happened that Haridas Chattopadhyaya, a class¬mate of Narendranath, was in great financial difficulty before the examination. He could not pay the accumulated college dues, nor was it easy for him to pay the examination fees. Narendranath assured his friend that he would see what could be done.

After college hours, instead of returning home, Narendranath searched out the opium-smoking den to which Rajkumar usually resorted. As the darkness of the evening gathered, sure enough, Rajkumar was espied stealthily advancing towards the den. With surprising suddenness Narendranath presented himself before the old man and stood in his way. Rajkumar, though puzzled at the sight of Narendranath at such a place and time, kept his nerve and said as calmly as he could, "What's the matter, Datta? You are here!" Narendranath again presented his plea on behalf of Haridas, and added that, if the request were ignored, he would publicize in the college Rajkumar's frequenting the opium-smoking den. "Well, my dear, why are you so angry?" said the old man: "What you want will be done. Can I ever ignore your request?" And he conceded that the arrears of the college dues of Haridas would be remitted, but he would be required to pay the examination fees. Narendranath agreed to this and took leave of him.

Early next morning, before sunrise, Narendranath went to Haridas's house and after knocking at the door sang the song:_x000d_ In this pure pellucid dawn,_x000d_ Meditate on Brahman of incomparable glory. _x000d_ Behold the newly risen sun,_x000d_ The light of its lovely face _x000d_ Showing on the mountain top._x000d_ The sweet breeze blowing on this auspicious day _x000d_ Pours nectar while singing His glory._x000d_ Let us all go to the abode of God _x000d_ With offerings of love in our hearts._x000d_ Then he said to Haridas, "Come, be of good cheer, your work is done. You will not have to pay the college dues." And he narrated the incident of the previous evening with all his mimicry and dramatic skill and raised a storm of laughter.

A friend of Narendranath's refers to him in a manner that gives one an insight into the nature of the feelings that all his friends bore for him at this time:_x000d_ It was delightful to listen to him. His voice was like music to us. We would often open a subject for discussion just for the pleasure of hearing him. He was so interesting and, above all, so original. We learned much from listening to him. Did anyone oppose him, however, he would call upon him with ail his power of thought and language, and would vanquish the opponent in no time. Even in those days he detested any sort of weakness. He was a great admirer of Napoleon and tried to impress upon us that the followers of any great cause must give the unquestioning obedience which Marshal Ney showed to his emperor. He was kindness itself to us. I remember one striking instance of this. Having heard that he was ill with fever, I repaired to his grandmother's house. I found him almost helpless, yet he insisted upon serving me. I was his guest, he said, and he was the host. I remon¬strated but he persisted. He rose from the floor and busied himself preparing the hookah for me with his own hands. A servant of the family entered the room and was horrified to see Naren at this. The servant looked upon his master as a devotee looks upon a saint. To him Narendranath was everything, and he scolded his charge, urging him to rest.

Examinations are a trial to students in every country. In India, they are especially a trial because so much depends on them, as doors both to status and to a lucrative career. In preparation for them an extraordinary amount of energy is put forth. Yet Narendranath was ready to give only as much time to academic examinations as was unavoidable. The rest of his time and energy went, as we have seen, to meditation, to extra curricular studies, to music, to exercise, to debates and discussions. Above all, the ever blazing inner spiritual urges did not permit him to set great value on the worldly prosperity a university degree would afford him. Academic competition and high grades interested him not in the least. Only at the time of his examinations did he busy himself in assigned reading, and then only to pass. Indeed, his academic study was generally a last minute affair and dependent upon his prodigious memory.

Up until a month before the B.A. examination he had not read a single page of Green's Short History of the English People, which was one of the textbooks prescribed. He did not even own a copy. So he procured one and vowed that he would not leave his room until he had mastered its contents. In three days he knew the book thoroughly. But there were other books to read and studies to master. Thus when the days for the Examination drew near, Narendranath retired to his maternal grand mother's home nearby, where there were leas noise and fewer distractions. There he confined himself for days at a time, studying day and night. He took a vow to the effect that he would not leave the room until he had mastered the daily task which he had chalked out for himself. In later years he described his pre-examination trials as follows: "I sat in the room, book in hand, with a pot of strong tea or coffee by my side to keep the brain from getting overtired. When I felt inclined to sleep at night, I would tie a rope to my foot. Then, if I fell asleep and moved to make myself more comfortable, the rope would jerk me, and I would awake with a start."

In this room Naren often used to sing between his bouts of study. There was a young widow in the house opposite, across the lane. She often came and stood by her window, unknown to him, and listened to him singing. On one occasion she crossed over from her house, and in the dim light Narendranath saw her standing in the doorway of his room. She was young, and she had come. She had seen him often without his knowledge, and bore great love for him. She had heard him singing this night. To her it was romantic. Narendranath was amazed. He had never seen the girl before. He fell at her feet. "Mother! Mother!" he exclaimed, emphasizing the word; "why have you come? Let me regard you as I would my own mother." The girl understood. A moment later, and Naren was alone. The next day he changed his quarters and was never seen again in that room. Already his great renunciation was being foreshadowed.

On the morning before the B.A. examination we find Naren in a strange mood: "Fling away all books, for what shall learning be in the presence of the Lord!"-this was how he felt. The deeper self in him had risen and had asserted itself. We find him standing outside his college mates' rooms, singing absorbedly, almost ecstatically, his face radiant. He began with the opening verse of the song: "We are like children, with little understanding. Shall we not rely upon Him, the Ocean of Wisdom!" Again, it was a song of praise:_x000d_ _x000d_ Sing ye, O mountains, O clouds, O great winds! _x000d_ Sing ye, sing ye, His Glory!_x000d_ Sing with joy all ye, the suns and moons and stars! _x000d_ Sing ye, sing ye, His Glory!_x000d_ _x000d_ He sang and talked until nine o'clock. A friend intervened and reminded him of the examination. Narendranath paid no heed. Yet he appeared for the examination the next day and passed.

Narendranath had become adept in music by this time. It had indeed become second nature to him, and a source of joy and inspiration to his family, his friends, as well as to himself. Frequently the students at the General Assembly's Institution gathered round him to hear him sing, There would be perfect silence except for the singer's voice.

Not only was Narendranath a great musician, he was as well an authentic theoretician of music. This fact is proved by a treatise on music entitled Sangita-Kalpataru, in Bengali, pub-lished by Shri Chandicharan Basak in 1887. The book was mostly compiled by Narendranath, and later completed by Shri Vaishnavcharan Basak. In its elaborate Introduction various aspects of the science and art of vocal and instrumental Indian music are discussed with masterly knowledge and insight. The major part of the book named Sangita-Sangraha contains devotional and inspirational songs composed in various languages of India. In the appendix of the book biographical information is provided about the composers of the songs, Scholars are of the opinion that this learned Introduction was written by Narendranath. Though at the time Narendranath himself was struggling against poverty, he compiled this book solely to help the poor publisher.

From ancient times in India the art of dancing has been considered an art of the gods, revealed by Brahma himself. And of the gods, Shiva, known in south India as Nataraja, King of Dancers, is the most dynamic dancer of all. It seems almost inevitable that Narendranath, devoted as he was to Shiva, would have learned this manly, nay, godly, art, as well as that of music. He had a strong, beautiful body, and more than that, a beautiful mind and a highly developed aesthetic sense. Thus, when he was dancing and simultaneously singing, every movement of his limbs scintillated beauty, and the eyes and ears of those who watched would be filled with a unique experience of gracefulness.

Those were days of the first stirrings of political awakening in India, and physical culture was considered to be a hall-mark of patriotism. Surendranath Banerjee and Ananda Mohan Basu were thundering from the "Students' Association" founded by them, that young Bengalis must be physically strong and aggressive. Narendranath, who was always quick to catch what was constructive in the time spirit, joined Ambu Guha's gymnasium to practise wrestling. Many young men from respectable families used to throng the gymnasium, and Rakhal (later, Swami Brahmananda) was one of them.

Narendranath began now to interest himself in the issues of the day, especially in the views of the Brahmo Samaj. The activities of the Brahmo Samaj were dynamic and new in sharp contrast to the moribund state of Hindu society; and its leader, Keshabchandra Sen, the eloquent hero of a hundred platforms, was the idol of young Bengal. We shall state here very briefly the underlying principles of the Brahmo movement.

A nation's travail in passing through a new birth brings in its train movements of reform. A new vision seeks expression, while the established order wants to conserve its traditions. From the clash between these two come the reformers and the reactionaries. In brief, the Brahmo Samaj was the outward expression of an endeavour to liberalize and at the same time conserve the evolved traits of the Hindu race. Its coming into existence in the year 1828 was the result of the awakening inspired by the illustrious Raja Rammohan Roy, a man of gigantic intellect and inflexible will; and a man who had the courage and prestige necessary to lead an attack on the evils which threatened the very existence of the nation. He saw that if Hinduism were to survive, it would have to be at the cost of many religious and social customs. Later, Maharshi Devendra-nath Tagore and Keshabchandra Sen became his most powerful followers; indeed, it was owing to these two influential persons that the life of the movement was assured.

This movement protested against certain forms and tenets of orthodox Hinduism, such as polytheism, image worship, the doctrine of Divine Incarnations, and the need for a Guru. It offered a monotheistic religion which repudiated all these. On The objectives of the movement is the social side, it demanded the eradication of the caste system, the recognition of the equality of man, the education and emancipation of women, with the raising of the marriageable age. It was a tremendous task which the Brahmo Samaj assigned itself, one requiring endless patience and wisdom. But it lacked the means to carry out these reforms; nor did it recognize that reforms must come from within, that imposing them from outside can have no lasting effect.

The movement, however, was progressive in its views; and it is not to be wondered at that it captured the imagination of young Bengal. In Narendranath it aroused a tumult of thought and feeling, and he came to regard the Samaj, whose meetings he often attended, as an ideal institution which might help to solve all life's problems, individual or national. He was imbued with the same ideas as the Brahmo leaders. He knew the burden of caste and had chafed under its rigidity; he had no sympathy with polytheism and image worship. He also felt that the women of his nation must be educated. Thus he espoused the cause of the Samaj with all earnestness, and it was his fervent hope that the strength of thought, depth of feeling, enthusiasm, and personal magnetism, which were characteristic of Kesha¬chandra Sen, and through which he influenced his numerous followers, would one day be his.

In 1878 there was a split in the Brahmo Samaj, and a number of its members headed by Pandit Shivanath Shastri, and Vijaykrishna Goswami formed a new society on May 15, 1878, called the Sadharan Brahmo Samaj. Narendranath identified himself with the new organization, and his name can still be seen on the roll of the original members. He also joined at this time a movement for the education of the masses, irrespective of caste, creed or colour. His intense desire for freedom made him willing to identify himself with anything that promised liberation from obsolete methods and willing to cast aside whatever might interfere with his gaining a larger vision. He was not content with passivity; he wanted to know the "why" and "how" of every phenomenon, mental or spiritual.

Indeed, it would appear that Narendranath's versatile mind sought to encompass the entire range of the renaissance¬ religious, cultural and national-of his time. It is said that he also used to frequent the Hindu Mahamela of Navagopal Mitra, whose gymnasium has been mentioned in a foregoing chapter. The Hindu Mahamela was an organization devoted to the all round welfare of Hindu life and of the Hindus as a nation._x000d_ The chief element of Narendranath's character was purity. He was inexorable in this respect. In youth, one is often open to many influences of a dubious nature; the opportunities for questionable adventures are many. But Narendranath's mother had made him understand that goodness was a matter of personal loyalty to herself and to the family. Then, too, some-thing always "held him back", as he himself later remarked. Though a boy to the core of his heart, delighting in all that called forth the spirit of manliness, he stood as one of another world when it was suggested that he enter upon devious paths. In this connection, the testimony of a college-mate of Narendranath's may be cited. This person, who, in his youth, did not have a particularly fine moral sense, later on changed his ways and became a disciple of Swami Vivekananda. Speaking of college days, he said that even then Narendranath was a flame of spirituality. Though this person frequently made sport of his college mate as being over puritanical, yet, he said, there were times when he felt depressed beyond words in Narendranath's presence; for he would then feel his own moral deficiency in its fiercest colour and in all its degrading reality. He said that spirituality literally radiated from Narendranath as an over¬whelming influence. He was not alone in saying so; other companions of Narendranath also said they perceived the same radiance of purity. All through his life this virtue continued to characterize him. It was the background of all his thought and feeling.

The chief element of Narendranath's character was purity. He was inexorable in this respect. In youth, one is often open to many influences of a dubious nature; the opportunities for questionable adventures are many. But Narendranath's mother had made him understand that goodness was a matter of personal loyalty to herself and to the family. Then, too, some-thing always "held him back", as he himself later remarked. Though a boy to the core of his heart, delighting in all that called forth the spirit of manliness, he stood as one of another world when it was suggested that he enter upon devious paths. In this connection, the testimony of a college-mate of Narendra¬nath's may be cited. This person, who, in his youth, did not have a particularly fine moral sense, later on changed his ways and became a disciple of Swami Vivekananda. Speaking of college days, he said that even then Narendranath was a flame of spirituality. Though this person frequently made sport of his college-mate as being over-puritanical, yet, he said, there were times when he felt depressed beyond words in Narendranath's presence; for he would then feel his own moral deficiency in its fiercest colour and in all its degrading reality. He said that spirituality literally radiated from Narendranath as an over¬whelming influence. He was not alone in saying so; other companions of Narendranath also said they perceived the same radiance of purity. All through his life this virtue continued to characterize him. It was the background of all his thought and feeling.

He always considered purity the cardinal virtue and made it so in his life. As he came to know the principles of the Vedanta philosophy, he believed that without chastity, or better said, without purity spiritual life is impossible. To him, in his manhood, purity was not a state of resistance to evil, but an overwhelming passion for good, in each and every aspect. It was a burning, radiant, spiritual force. It related itself to all forms of life. It became the keynote of his message. It outgrew for him its special definitions, developing far beyond the idea of sex into the actual vision of divinity and truth. He realized the truth of the great teaching of Jesus: "Blessed are the pure in heart, for they shall see God!" Yes, he knew it was only they, only the pure in heart, who see God.

The spirit of manliness-or was it something vaster, higher, more profound?-ran through all the experiences of his youth. One becomes conscious of him as a power. It was not through weakness that he was good, but through strength. Brahmacharya (absolute continence) was his ideal for the student stage of life-Brahmacharya viewed as hard intellectual labour combined with and governed by a great personal purity. This is the stage of preparation in mind and heart for the divine vision which shall come, as the scriptures say, to those who lead that life._x000d_ The boy Narendranath had become a Brahmacharin in spirit. He had accustomed himself to regard every woman, as all monks should, as "Mother". His purpose was fixed, so far as intention and character went. But though he had entered into a serious mood, he did not understand as yet the full purport of life, and his enthusiasm, though deep and abiding, had not as yet been tested by difficulties and doubts that were to come. He had not yet known, nor could even begin to know, that struggle of soul which inevitably comes with a tempest of thought. He was all idealist; his spirit nourished itself upon idealism and ideal things. He had not, even for a moment, known the pang of disillusionment; the horizon was roseate for him. Youth sees only the ideal as in a dream. It requires much pressure of circumstance, much thought and much overcoming of the sense of defeat to make the vision of the ideal an actuality in the domain of the real.

The inward spiritual urge was becoming very strong now. During his youth, two strikingly dissimilar visions. of life would come up before his mind's eye as he would go to sleep. One was of a life of ease and luxury, the life of the senses, of the enjoyment of wealth, power, name and fame, and, along with all this, the love of a devoted wife and family; in short, the worldly life. The other picture was of the sannyasi, a wandering monk having no possessions, established in the consciousness of Divine Reality, drifting in the current of God's will, eating only such food as chance might bring, and resting at night with the sky For roof, in the forest or on the mountainside. He believed himself capable of realizing either of these ideals, and he often pictured himself in one or the other, for he felt these two were within him, two painters, one, the spirit of desire, the other the spirit of renunciation. But the more inward he became, the clearer became the picture of renunciation, while the worldly one began to fade until finally it disappeared. Thus the spiritual self of Narendranath gained mastery, choosing the renunciation of desire-the only way to the vision of God.

For a time the intellectual atmosphere of the Brahmo Samaj satisfied him; he felt uplifted during the prayers and devotional songs. True to his uncompromising nature, he strictly observed the Samaj's tenets. Indeed, it is said that when he came under the influence of the movement he took to vegetarianism. An interesting anecdote is told in this connection, which throws some light on the relationship between Narendranath and his father. One day Narendranath quarrelled with his sister Swarnamayi, charging her with serving him a fish curry from which the fish had been taken out. Vishwanath, who was bathing in the courtyard, overheard their altercation and angrily shouted, "His ancestors for fourteen generations lived on `clams and snails'; now he has become a Brahmadaitya [lit. ghost of a Brahmin; here, a critical allusion to Brahmo influence on Narendranath] and will not eat fish!" But though Vishwanath said this, he never curbed the liberty of his son in this matter. In fact, the notable Brahmo leaders, Maharshi Devendranath, Pandit Shivanath Shastri and others, visited the Datta family at one time or another.

With the rest of the Brahmo Samaj, Narendranath believed in a formless God with attributes (as distinguished from the Absolute of the Advaita Vedanta), but, unlike the others, he was convinced that if God really existed He would surely appear in answer to the sincere prayers of the devotees. He felt that there must be a way of realizing him, else life would be futile. And presently it began to dawn on him that if God was to be realized, he was no nearer the goal than before he had joined the Samaj.

In his longing to know the Truth Narendranath turned to Maharshi Devendranath Tagore, who was regarded by many as one of the best spiritual teachers of the time. He had been to see the Maharshi before, in company with some friends, and the latter had advised them to practise meditation with great intensity. Later, when the Maharshi was living in retirement in a boat on the Ganga, Narendranath went to him alone, burning with the desire to know God. His sudden appearance startled the venerable old man. Before he could say a word, Narendranath, tense with excitement, flung out the question: "Sir, have you seen God?" The Maharshi was unable to answer and contented himself with: "My boy, you have the Yogi's eyes." Narendranath came away disappointed. He went to the leaders of other religious sects, and not one of them could say that he had seen God. Where then should he go?

He then remembered Shri Ramakrishna, whom he had met for the first time in November of 1881, at the house of a devotee of his, named Surendranath Mitra. Narendranath had gone there to sing, and the Master, greatly attracted by his music, had made inquiries about him, and had even invited him to Dakshineswar. So Narendranath decided now to go to Dakshineswar and put this question to him.

Narendranath entered the first year Arts class of the general department of Presidency College in January 1880. He had just turned seventeen and had grown to manhood's stature. He was muscular, agile and inclined to stoutness. Since the college was run by the Government and the professors were for the most part Europeans, it was incumbent upon the students to attend in either European dress or in Indian Chapkan and trousers. They were also required to wear a wrist watch. Of these two, Narendranath preferred to dress himself in alpaca Chapkan (a kind of loose and long robe) and trousers, and wore a Swiss made wrist watch.

It was in November 1881, while Narendranath was in the second year of the F.A. classes, that he met for the first time Shri Ramakrishna Paramahamsa at the house of Shri SurendraNarendranath first came to hear about nath Mitra of Simulia. It will be interesting to note here how he first came to hear of the great saint. Professor William Hastie, the noted scholar, was at that time the Principal of the General Assembly's Institution. One day during the absence of the professor of English he took over the literature class. He was explaining Wordsworth's Excursion, where the state of trance is referred to, and of which the poet had had a glimpse while contemplating the beauties of nature. But the students did not understand what he meant by trance. Professor Hastie then said, "Such an experience is the result of purity of mind and concentration on some particular object, and it is rare indeed, particularly in these days. I have seen only one person who has experienced that blessed state of mind, and he is Ramakrishna Paramahamsa of Dakshineswar. You can understand if you go there and see for yourself." It was thus that Naren first heard of his future Master, and not through the Brahmo Samaj, of which he was a member.

This decision was reinforced by the following incident: When Narendranath had refused to marry, Ramachandra Datta and other relatives had tried in various ways-all in vain-to persuade him to bow to his father's wishes. But when Ramachandra, who had already been visiting Shri Ramakrishna at Dakshineswar, came to know that Narendranath had declined to marry for the sake of pursuing spiritual enlightenment, he said to him, "If you have a real desire to realize God, then come to the Master at Dakshineswar instead of visiting Brahmo Samaj and other places." Around this time, Surendranath Mitra, who was a neighbour, also invited him to accompany him to Dakshineswar in his horse drawn carriage. Narendranath accepted the invitation and in the company of two of his friends went for the first time to Dakshineswar one day in December of 1881.