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Birth and Early Life

SRI RAMAKRISHNA was born in 1836. His arrival was a momentous event in the spiritual history of mankind and is particularly significant for India—the land soaked in spirituality and mysticism. In his short life of fifty years, he lived and demonstrated the loftiest truths of the spiritual realm and what was held as a matter of academic discussions and dogmatic beliefs, he made a matter of direct experience and everyday perception. His life was a blazing fire of spirituality that brought fresh light and hope to all seekers of God. What is more, his life of spirituality lit many lamps before disappearing from the physical, mortal plane more than a century ago.

Ghanteswar Shiva Temple at Ichchapur 

Dwarkeshwar River at Ichchapur 

Among the numerous lamps that Sri Ramakrishna ignited in the form of his monastic and householder disciples, Swami Ramakrishnananda was one. Affectionately known as Shashi Maharaj, Swami Ramakrishnananda was a mighty spiritual giant, a deep thinker, a living personification of guru bhakti (devotion to one’s guru), and a pioneer in spreading the message of love and God consciousness that Sri Ramakrishna embodied.

Sri Iswar Chandra Chakravarty

Swami Ramakrishnananda was born as Shashibhushan Chakravarty on July 13, 1863, at Ichchapur in Bengal.

Shashi was born in a family of worshippers of the Divine Mother. He was the eldest son of Iswar Chandra Chakravarty (1837-1902). The family, which originally had its home at Majilpore in the district of 24 Parganas, had the surname of Bapuli, but after their migration from their original village, some of the members seem to have changed it to Chakravarty.

The place were Iswar Chandra would do his spiritual practices. 

(Adjacent to the Kali temple in Ghanteswar Shiva Temple)

Iswar Chandra was a great devotee of the Divine Mother and renowned specialist in various forms of Tantric worship and spiritual practices. He was a close disciple of Swami Purnananda Avadhuta, a famous Tantric scholar and saint of Bengal, and was also the court Pundit of Raja Indranarayana Singh of the Zamindar family of Paikpara. The Raja held Iswar Chandra as his guru and always kept ready a place in his garden with all paraphernalia for Tantric worship by his guru.

The temple dedicated to Shashi Maharaj’s family deities

Iswar Chandra spent long hours in worship of the Divine Mother particularly on all days auspicious for Her worship. He would spend whole nights in japa and meditation at spots specially sacred for such practices like banks of rivers and under sacred trees like vilva and ashvattha. 

He was held in such high esteem as an adept in Shakti worship that in much later times even noted spiritual personages like Swami Saradananda and Yogen Ma were directed by the Holy Mother to take the Purnabhisheka (final offering of the Tantrikas) from him. Robust in body and with long hair, flowing beard and broad forehead smeared with red sandal paste, Iswar Chandra had a Rishi like appearance that matched very well with his devotional outlook.

He was tantradharak (assistant to the worshipper) in many worships performed in Belur Math, especially during the first Durga Puja held there.

Metal images of the main family deities

Shashi Maharaj’s mother, Bhavasundari Devi (1846–1925), was an ardent devotee of Divine Mother. Once when her second daughter and last son were seriously ill and doctors gave up hope of their recovery, she pledged her right hand to Divine Mother Kali. In due course both her children recovered. From that time on and till her last day, she never used her right hand and did all her works only through her left hand.

Bhavasundari Devi was a guileless, pious woman. She was so shy that she would put a veil over her face even in front of her son Shashi!

Bhavasundari Devi

Though not much is recorded of Shashi’s boyhood, he grew up in a spiritually enriching atmosphere. He was a strict vegetarian all through his life. ‘I was a vegetarian from my young boyhood,’ he once later recalled, ‘I read a book by Chaitanya Mahaprabhu and at once I gave up all nonvegetarian food. If I found fish in the curry, I would eat dry rice and go away.’

Ichchapur—also known as Mayal Ichchapur—is a small hamlet situated on the banks of Dwarkeshwar river in Khanakul section of Hooghly district in West Bengal— some 40 km from the bustling city of Kolkata. The lush green ambience of Ichchapur village dotted with emerald green rice fields, orchards, flowering trees and shrubs, and rustic simplicity nurtured the young Shashi’s innate spiritual nature.

During the annual Durga puja, he would worship at the altar and sometimes sit uninterrupted, for twenty four hours, without leaving the seat even once.

Ichchapur Village —The house where Shashi Maharaj was born

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At the Feet of Sri Ramakrishna

AFTER FINISHING his education in the village school, Shashi went to Calcutta (now called as Kolkatta) for higher English education. He lived with his cousin Sharat (later, Swami Saradananda), who was almost of the same age.

He passed the Calcutta University Entrance examination, and, as he was a brilliant student, won a scholarship. He passed his First Arts examination from Albert College, then entered the Metropolitan College (now Vidyasagar College) for his B.A. His special subjects of study were Sanskrit, English literature, mathematics and philosophy.

During their college days, both Shashi and Sharat became members of the well known reform movement Brahmo Samaj, and were inspired by the lectures of Keshab Chandra Sen, the great Brahmo leader. For a certain period, Shashi privately tutored Keshab’s sons.

Dakshineswar Temple, Kolkata

Shashi first heard about Sri Ramakrishna from Keshab. Shashi and his friends said to each other, ‘If Keshab Chandra Sen, whom we honour so much, shows such great reverence for this paramhamsa, there must be something extraordinary in him.’

Shashi’s spiritual yearning was growing and he looked for a guide. One day, in October 1883, Shashi, Sharat, and some of their friends went to Dakshineshwar to visit Sri Ramakrishna. They found the Master seated on his small couch. He received them cordially and asked them to sit on a mat spread on the floor. He then asked their names and where they lived, and was delighted to know that they belonged to Keshab’s Brahmo Samaj.

Metropolitan College (now called Vidyasagar College) where Shashi Maharaj studied

19th Century Calcutta

At the very first sight, Sri Ramakrishna recognized Shashi and Sharat as his own. Sensing their spirit of renunciation, the Master said, 

‘Bricks and tiles, if burnt with the trademark on them, retain those marks forever. Similarly, you should enter the world after advancing a little in the path of spirituality. Then you will not sink in the mire of worldliness. But nowadays parents get their boys married while quite young, and thus pave the way to their ruin.’

‘Then, sir, is it wrong to marry? Is it against the will of God?’ asked one of the boys.

Sri Ramakrishna in Ecstasy

The Master asked him to take a certain book down from the shelf and directed him to read a particular passage that quoted Christ’s opinion of marriage,

Swami Saradananda (Sarat, Shashi Maharaj’s cousin)

Keshab Chandra Sen, the Brahmo Leader

‘For there are some eunuchs, which were so born from their mother’s womb; there are some eunuchs, which were made eunuchs of men; and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive.’

The Master then asked him to read Saint Paul: ‘I say therefore to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain let them marry: for it is better to marry than to burn.’

Sri Ramakrishna’s Room (Northern view)

Someone interrupted, saying: ‘Do you mean to say, Sir, that marriage is against the will of God? And how can His creation go on if people cease to marry?’ Sri Ramakrishna smiled and said: ‘Don’t worry about that. Those who wish to marry are at perfect liberty to do so. What I said just now was between us. I speak on what I have got to say; you take as much of it as you like and no more.’ 

The house at Shyampukur in North Calcutta where Sri Ramakrishna stayed

Sri Ramakrishna asked Shashi whether he believed in God with form or without form. Shashi replied frankly, ‘I am not certain about the very existence of God, so I am not able to speak one way or the other!’ This simple and direct reply pleased the Master very much.

When the boys took leave of him, the Master said to Shashi, ‘Please come again, and alone.’

On the very first day Sri Ramakrishna recognized that Shashi and Sharat belonged to his inner circle. On 23 December 1885 the Master said to M.: ‘When God assumes a human body for the sake of His devotees, many of His devotees accompany Him to this earth. Some of them belong to the inner circle, some to the outer circle, and some become the suppliers of His physical needs. ...The Divine Mother used to reveal to me the nature of the devotees before their coming. In a vision I saw that Shashi and Sharat had been among the followers of Christ.’ Shashi and Sharat started visiting the Master frequently and performed spiritual disciplines according to His instructions.

Cossipore Garden House (now a centre of the Ramakrishna Math)

Sri Ramakrishna’s Room at Cossipore Garden House

Sri Ramakrishna was diagnosed as having a serious throat disease and in 1885, he was moved to Shyampukur Street in Calcutta for undergoing medical treatment. After a month, on the advice of doctors, he was shifted from smoggy Calcutta to a clean, quiet country house—Cossipore garden house.

Shashi followed the Master like a shadow. He was the very embodiment of service, and firmly believed that service to the guru was the highest form of spiritual practice. He practised no other spiritual discipline, knew no other asceticism, travelled to no holy places. Forgetting his personal comforts, he was always ready to serve the Master. His life was a glowing example of dasya bhakti (devotion with attitude of a servant). Sometimes, Shashi would fan the Master non-stop for hours. At times, the Master had to tell him, ‘Please go and eat. Now I am all right.’

‘We have only heard of Hanuman’s matchless devotion as a servant to his Lord,’ observed Ramachandra Dutta, a householder disciple of Sri Ramakrishna, ‘Shashi showed the perfection of such devotion before our very eyes. No devotee of the Paramahamsa can surpass Shashi in this respect.’

Ramachandra Dutta

Sri Ramakrishna also equally loved him and despite his illness, took great pains in moulding Shashi’s spiritual life.

Sometime in the middle of January 1886, when the elder Gopal expressed his desire to distribute twelve pieces of ochre cloth and rosaries to some monks, Sri Ramakrishna suggested to him to present these to his young disciples. Gopal offered them to the Master who himself distributed them among his young disciples. Shashi got an ochre cloth, the garb of a monk, from the Master.

Monument on the site of Sri Ramakrishna’s cremation at Cossipore. 

Belur Math can be seen on the opposite bank the Ganga

Elder Gopal (later, Swami Advaitananda)

Sri Ramakrishna passed away on 16, August 1886. It was hard for Shashi to believe that the Master had left the physical form. With tearful eyes, he sat near the funeral pyre, with a palm-leaf fan in his hand and remained motionless with grief. Later, he collected the ashes and bones of the Master and put them in an urn. He placed the urn on his head and carried it to the garden house where it was kept on the Master’s bed.

Ramchandra Dutta, an eminent householder disciple of Sri Ramakrishna, planned to enshrine the Master’s relics at his garden house. Shashi was shocked and refused to accept the idea. But later, after consulting Naren (later Swami Vivekananda) and other disciples, Shashi, along with Niranjan quietly put a large portion of the relics in another urn which he secretly kept at Balaram Basu’s house; the remaining portion was given to Ram Babu.

Kankurgachi Yogodyan (now a centre of the Ramakrishna Math)

Ram Babu enshrined the relics at his garden house at Kankurgachi. During the consecration ceremony, when the urn containing the Master’s relics was being covered with earth, Shashi cried out, ‘Oh, the Master is in pain!’ The devotees wept as they listened to Shashi’s words.

Young Shashi at the time of the passing away of Sri Ramakrishna in 

1886 (Digitally relocated and improved photo)

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After the Master’s Passing

SHASHI RELUCTANTLY returned home, but soon came to the Baranagore Math that was set in motion by Naren and other disciples. The Baranagore Math was located in an abandoned, dilapidated two-storey building infested with snakes and said to be haunted by ghosts. Shashi was even once bitten by a snake in one of the dark rooms.

He set up a shrine in a room upstairs; the Master’s relics were brought from Balaram’s house and a picture of the Master was placed on the altar. The articles that the Master had used at Cossipore were also preserved in the shrine room.

For eleven long years, from 1886 to 1897, Shashi kept a constant vigil over the Master’s relics, seldom visiting any holy place or leaving the Math overnight. He performed the Master’s worship as one serves a living human being. His daily routine was like this: he would get up at 4:00 a.m. and after washing would enter the shrine to rouse the Master from his bed. He would then offer a twig for a toothbrush and water to rinse his mouth. Next, he would offer some sweet made of coconut and a glass of water for breakfast, and tobacco to smoke. Later he would pick flowers, sweep the shrine, wash the vessels used for worship and make the necessary preparations for worship. He would then go to the nearby market to buy the groceries. After returning from the market, he would help the cook cut vegetables, and then he would go to bathe in the Ganges and bring holy water for worship. Afterwards, he would do puja and offer cooked food to the Master.

An early photograph of Balaram Bose’s House in Calcutta

Sri Ramakrishna’s Sandals and the Urn in which his ashes were kept 
(now preserved at Ramakrishna Museum, Belur Math)

Baranagore Math, North Calcutta

In the evening, he would conduct arati. Recalling this, Swami Virajananda (later, sixth President of Ramakrishna Order) once said:

An artist’s view of Shashi Maharaj performing evening arati

‘Oh, how wonderful was the arati of Shashi Maharaj! It was really a sight for the gods. Enveloped within the smoke of burning incense and drowned in the music of drums and cymbals, he would wave a chamar towards the end of the arati. Intoxicated with God-consciousness he would repeat, “Jai Gurudev! Jai Gurudev!” in a crescendo of divine abandon and would dance from one side of the hall to the other rhythmically pacing the floor. What a unique feeling of ecstatic love would course through the hearts of men witnessing it can better be imagined than described. The whole building would be in a tremor. With a heavenly glow on his face he looked the very embodiment of the God of Fire. The hand of the drummer would get benumbed and would refuse to move. The spectators would watch from the adjoining room and join him, all repeating in chorus, “Jai Gurudev! Jai Gurudev!” They too would dance in rapture and fervour. Then all would prostrate themselves before the deity and recite in chorus this verse from the Guru Gita:

Disciples of Sri Ramakrishna at Baranagore Math

अज्ञान तिमिरान्धस्य ज्ञानाञ्जन शलाकया । 

चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ।।

“I bow down to the adorable guru who by the collyrium of knowledge, opened my eyes, blinded by the disease of ignorance.”

The arati would end with “Jai Sri Guru Maharaj Ki Jai!”’

Reminiscing about their association, Swami Virajananda added:

‘I went to Baranagore Math for the first time one noon in early 1891 with some of my friends and classmates, playing truant from college. We met there Swami Ramakrishnananda... From that time onwards, I used to visit the Math now and then. Shashi Maharaj would make several enquiries regarding our studies and would try to ascertain whether we were coming to the Math on the pretext of becoming sadhus, evading study. If we failed to answer the questions properly, if we failed to solve correctly the mathematical problems set by him, he would scold us, saying we must not be negligent in our studies. Hence all of us were afraid of him. One day when he interrogated me, I said to him that I was strong in all subjects except mathematics in which I was very weak. Mathematics

would by no means enter my head. I was therefore afraid that I might fail in the ensuing F.A. Examination. Shashi Maharaj remarked, “The summer vacation is fast approaching. Why don’t you come to the Math and spend this one month and a half here? I shall teach you mathematics so well that you will be able to pass easily.” With pleasure, I communicated this to my father, who said: “Very well. Do accordingly.”

Shashi Maharaj had a magnetic personality. His intense devotion to Sri Ramakrishna and a keen eye for details attracted many young aspirants to the Baranagore Math. Shashi Maharaj greatly influenced their minds. Many of these young people later joined the monastery and lived illustrious lives. They were all disciples of Swami Vivekananda.

‘As soon as the vacation began, I came to the Math with my text and exercise books, etc. Everybody in the Math gave vent to their great delight and I too felt extremely happy. But there was such joy arising from the service of the Master and the sadhus and from the performance of the household duties, that I would spend the whole day and part of the night in them. The thought of reading for the examination did not come to my mind even once. Shashi Maharaj too did not ever broach the subject of giving me lessons. The books remained bundled up.

‘About the same time that we visited the Math another group of young men also came from Ahiritolah in Calcutta... Kanai and Nanda came first in that group, Nibaran, Chandra, Krishnalal and others followed in their wake. The main occupation and endeavour of the young men that used to come to the Math was to render some household service to the sadhus. That was the practice in vogue then. They would first find out what work was to be done and would immediately set themselves to discharging it. They would spend the whole time in doing something or other. The more a boy would work, the more delighted he would be. In this respect, Shashi Maharaj was their leader and guide. He was a living and practical example for their emulation.

‘How profoundly our revered Swami —Shashi Maharaj—has moulded my life and fashioned my being, can never be told in human language. But for his affectionate love and unstinted help at the cradle of my spiritual life, in the early monastic days, I would not have been what I am. Who knows in what direction the tide of my life might have turned and where it might have led me to in this dreary desert of existence?’ 

In December 1886, Shashi and some other disciples went to Antpur, the country home of Baburam (later Swami Premananda). Inspired by Narendra, they took informal monastic vows during a nightlong vigil around a sacred fire (dhuni). Later they discovered that their vigil had taken place on Christmas Eve. A month later, they took formal monastic vows by performing the traditional viraja homa in Baranagore Math. Narendra gave the name Swami Ramakrishnananda to Shashi, knowing that Shashi’s devotion to the Master was second to none.

The courtyard of Baburam’s House at Antpur (now a centre of Ramakrishna Math) where the informal vows of Sannyasa were taken. The Memorial Shrine in front marks the place where the Dhuni was lit.

Swami Ramakrishnananda

Not only did Shashi Maharaj attend to service of Sri Ramakrishna, he played a pivotal role in the monastic life of the Baranagore Math. While other brother disciples meditated or busied themselves in spiritual practices, Shashi Maharaj looked after their physical needs. Swami Vivekananda paid glowing tribute to Shashi Maharaj’s dedicated service and devotion thus:

‘Shashi was the main pillar of the Math. Without him, life in the monastery would have been impossible. Often, the monks would be lost in prayer and meditation with no thought of food, and Swami Ramakrishnananda would wait with their meals or even drag them out of meditation.’ 

Possessed by a desire for pilgrimage and austerities, most direct disciples went away from the monastery at different periods of time. Shashi Maharaj was the only person who never stirred out even once. In February 1892, the Swami Ramakrishnananda Math moved to Alambazar in North Calcutta. Shashi Maharaj continued his vigil and worship of Sri Ramakrishna here. Swami Vivekananda had immense faith in Shashi Maharaj’s organising abilities. Shashi Maharaj was his faithful and trusted brother disciple.

Excerpts from a letter of Swami Vivekananda (CW, VI:326) to him which precisely outlines the kind of working pattern Swamiji wanted him to follow:

My dear Shashi, 

...Now, let me give you some instructions. This letter is meant for you. Please go through these instructions once a day and act up to them.... The reason why I give you these few instruc-tions is that there is an organizing power in you— the Lord has made this known to me—but it is not yet fully developed. Through His blessings it will soon be. That you never lose your centre of gravity is an evidence of this, but it must be both intensive and extensive.

1. All the shastras hold that the threefold misery that there is in this world is not natural, hence it is removable.

2. In the Buddha Incarnation the Lord says that the root of the Adhibhautika misery or, misery arising from other terrestrial beings, is the formation of classes (Jati); .....

3. In the Krishna Incarnation He says that the root of all sorts of misery is Avidya and selfless work purifies the mind.

4. Only that kind of work which develops our spirituality is work. Whatever fosters materiality is no-work.

5. Therefore, work and no-work must be regulated by a person’s aptitude, his country, and his age.

6. Works such as sacrifices were suited to the olden times but are not for the modern times.

7. From the date that the Ramakrishna Incarnation was born, has sprung the Satya-Yuga (Golden Age)...

8. In this Incarnation atheistic ideas will be destroyed by the sword of Jnana...

9. The founders of different sects, in the ancient or modern times, have not been in the wrong..

10. Therefore we must take all up where they are, that is, we must lead them on to higher and higher ideals, without upsetting their own chosen attitude.

11. There is no chance for the welfare of the world unless the condition of women is improved. It is not possible for a bird to fly on only one wing.

12. Hence, in the Ramakrishna Incarnation the acceptance of a woman as the Guru...

13. Hence it is that my first endeavour to start a Math for women...

14. No great work can be achieved by humbug. It is through love, a passion for truth, and tremendous energy, that all undertakings are accomplished....

15. There is no need for quarrel or dispute with anybody...

...Combine seriousness with childlike naiveté. Live in harmony with all. Give up all idea of egoism, and entertain no sectarian views. Useless wrangling is a great sin.

Let nothing daunt you. Who on earth has the power to snub us so long as the Lord favours us? Even if you are at your last breath, be not afraid. Work on with the intrepidity of a lion but, at the same time with the tenderness of a flower. Let this year’s Shri Ramakrishna festival be celebrated in great pomp. Let the feeding be quite ordinary—Prasada being distributed in earthern plates among the devotees standing in rows. There should be readings from Shri Ramakrishna’s Life. Place books like the Vedas and the Vedanta together and perform Arati before them.. ..Avoid issuing invitation cards of the old style...

With Bhagavan Sri Ramakrishna’s blessings and our great esteem we have the pleasure to invite you... The term “Lord Ramakrishna” has no meaning. You must give it up. Write “Bhagavan” in English characters, and a line or two in English:

The Anniversary of Bhagavan Sri Ramakrishna 

Sir, we have great pleasure in inviting you to join us in celebrating the—anniversary of Bhagavan Ramakrishna Paramahamsa. For the celebration of this great occasion and for the maintenance of the Alambazar Math funds are absolute necessary. If you think that the cause is worthy of your sympathy, we shall be very grateful to receive your contribution to the great work. 

Yours obediently, 

(Name)

Alambazar Math

With Swami Vivekananda (standing, in the centre),  
Shashi Maharaj (sitting on chair, second from left) 
(Taken in February 1897 at Gopal Lal Seal’s Garden House in Calcutta)

If you get more than enough money, spend only a little of it and keep the surplus as reserve fund to defray your expenses.... Keep a strict eye on everybody’s health. About the food offering, let me tell you that only a little Payasanna (milk-rice with sugar) will do. HE used to love that alone. ..You must not identify yourselves with any life of his written by anybody nor give your sanction to any. There is no danger so long as such books do not come out associated with our name...

Yours affectionately, 
Vivekananda

Shashi Maharaj was learned and devotional; he was not a gloomy ascetic. After dinner he would dramatically read Mark Twain’s The Innocents at Home and The Innocents Abroad. He would roar with laughter as he read them, and the others would laugh along with him.

He enjoyed solving mathematical problems; sometimes after his noon rest he would work on the mathematics on a slate or piece of paper. Often for inspiration he would read the episode of Rishabha Deva from the Bhagavata, and comment: ‘The spiritual state of Rishabha Deva is extraordinarily high and may be compared to that of a paramahamsa.’ He also translated the teachings of Sri Ramakrishna from Bengali into Sanskrit verses and got them serially published in Vidyodaya, a Sanskrit journal. Shashi Maharaj never had an idle moment, as he had a wide range of interests.

In February 1897, Swami Vivekananda returned to Calcutta from the West. At Madras, (now called as Chennai) when devotees requested Swamiji to start a permanent centre, Swamiji had said, ‘I shall send you one who is more orthodox than the most orthodox Brahmins of the South and who is at the same time incomparable in performing worship, scriptural knowledge and meditation on God.’

One day, at Calcutta, Swamiji asked Shashi Maharaj, ‘Shashi, I want to put your love for me to a test. Can you buy for me a piece of English bread from a Muslim shop at the corner of Chitpore Road?’ Despite his orthodox beliefs, Shashi Maharaj obeyed the order of his beloved leader without hesitation. Then in March 1897, before going to Darjeeling, Swamiji called aside Shashi Maharaj and said, ‘I have given word to my friends that I shall very soon send one of my brother disciples there. I have selected you. You are to go to Madras and found a monastery there in the name of our beloved Master.’

Swami Ramakrishnananda in Calcutta in 1897,  
a few weeks before leaving for Madras 
(Digitally relocated and improved photograph)

Shashi Maharaj neither raised any objection nor pleaded any excuse. Leaving aside his eleven years of vigil over his Master’s remains, he quietly obeyed the leader, and in the month of March itself, along with Swami Sadananda, a disciple of Swamiji, left for Madras by a steamer.

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Founding of the Madras Math

SWAMI RAMAKRISHNANANDA arrived at Madras on 17, March 1897. He came by a steamer (there was no train route available then) and was warmly received by a group of devotees and admirers of Swami Vivekananda at Madras, such as Dr. Nanjunda Rao, Alasinga Perumal, and others.

For a short period, Shashi Maharaj was accommodated at Flora Cottage situated on the Ice House Road. Later he was shifted to the Ice House. Also known as Castle Kernan, the Ice house was built to store ice that was transported to Madras. It is a three storied building, located in the Triplicane area, on the Marina beach. When Shashi Maharaj came to Madras, it was owned by Sri Biligiri Iyengar, a wealthy devotee of Swami Vivekananda. Swamiji stayed at Ice House for nine days on his return from the West in 1897.

Marina Beach, Madras—in 1890s

Biligiri Iyengar

Sri Iyengar placed the ground floor of the building at Shashi Maharaj’s disposal. As in Baranagore and Alambazar, Shashi Maharaj set up a shrine at this new residence and installed a small picture of the Master that he had brought with him and started his seva. He could after all conceive of his life only as a series of activities centred around the living presence of the Master.

Besides ‘seva’ in the shrine, his service was extended to preaching of the Master’s message in different parts of the Madras city. His preaching activities consisted of weekly classes on the Gita, the Upanishads, and Bhagavata, at the invitation of different religious organizations in the city, such as Aryan Association, Mint Street, Young Men’s Hindu Association, and the Triplicane Literary Association.

Alasinga Perumal

Shashi Maharaj followed this formidable schedule of classes, with minor alterations, for years. He would travel to different places in the city on a jutka, a narrow, inconvenient horse-drawn carriage which was in vogue those days. He had to travel a mile and a half from Ice House to hire a jutka. Added to this was the fact that he was his own cook and servant, as there was no one to assist him (Swami Sadananda who had come with him, had to return to Calcutta on account of a dog-bite).

The shrine at the Ice House (as it is now) 

The living rooms at the Ice House —Swami Ramakrishnananda lived here

Here is a specimen of his schedule of weekly classes:

Some of his classes were very well attended, but some were not. It is mentioned in his reminiscences that there were occasions when he was the only person present for the lecture. But least perturbed by it, he would meditate for an hour at the place, and return.

Another activity that he added to his schedule was the annual celebration of Sri Ramakrishna’s birthday. This was an elaborate two-day event, consisting of puja, homa, hari-katha, sankirtan, a public meeting, and feeding the poor.

Sister Devamata provides a graphic description of how Shashi Maharaj would be charged with devotion on such occasions: ‘I remember one festival when, swept by devotion, he took his place at the far end of the hall, with his face turned across his shoulder towards the altar, his arm and hand out-stretched and pointing to it. The other arm was curved as in fencing. In beat with the song, he swung round and extended the other arm, curving the one that had been extended, thus in slow stately turns, he approached the altar, and not once did his eyes leave it, or an arm cease to point towards it. The fixity of his concentration could not fail to stir the deeper emotion. Everyone fell back and watched him.’

Shashi Maharaj’s life was full of hardships and difficulties. The financial condition of the just founded Math was far from satisfactory. But he would rarely speak of these difficulties to the devotees. He always turned to Sri Ramakrishna who was a living presence for him. Once a group of devotees heard him angrily speak to the portrait of Sri Ramakrishna thus: ‘You have brought me here, old man, and left me helpless. Are you testing my powers of patience and endurance? I will not go and beg hereafter for my sake or even for yours. If anything comes unasked, I will offer to you and share the prasadam. Or, I will bring sea sand for offering to you and I shall live upon that.’ On all such occasions, mysteriously, some devotee would arrive with provisions, and the offering in the shrine to Sri Guru Maharaj would be made as usual.

The typical horse-carriage (jutka) when Shashi Maharaj was in 
Madras (in 1890s and early 1900)

The Cover-page of the first edition of ‘Life of Sri Ramanuja’

Sri Adikeshava Perumal Temple, Sriperumpudur

Sometime in 1899, Shashi Maharaj came to know many details of the life and teachings of Sri Ramanujacharya and thus was conceived a series of articles on Ramanuja’s life that he contributed to the Bengali monthly Udbodhan published from Calcutta. The articles were published from 1899 to 1906. In order to verify the authenticity of the information provided in the articles, he visited Sriperumpudur and Kanchipuram.

Madras during Shashi Maharaj’s times

These articles, which were later published as a book from the Udbodhan office, provide rich and detailed information about Ramanuja in Bengali. It remains a mystery how Shashi Maharaj, without knowing Tamil, could gather so much information. (The book was translated into English by Swami Budhananda and published in 1959 from Sri Ramakrishna Math, Madras.)

Bronze image of Sri Ramanujacharya 

worshipped at Sri Adikeshava Perumal Temple at Sriperumpudur (Ramanuja’s birthplace located some 40 km from Chennai). Known as ‘Tan-uganda-tirumeni’, this metal image is supposed to enshrine Acharya’s living presence and was prepared, at his instance, during Acharya’s life time. He is said to have embraced the image and infused his presence into it. Shashi Maharaj visited this place.

Shashi Maharaj’s love for ‘Tuduvalai’

While collecting material for writing a biography of Sri Ramanujacharya, Shashi Maharaj came across an incident in the life of Sri Yamunacharya, Ramanujacharya's guru. Alavandar, as young Yamunacharya was then called, had a spiritual bent of mind but had taken to mundane pleasures. In order to bring him back to spiritual life, Mahatma Nambi, an asetic who was a disciple of Nathamuni (Yamunacharya's grandfather), surreptitiously added ‘tuduvalai’, a herb believed to have Sattvic properties, to Alavandar's regular meals. As a result of this, Alavandar regained his inherent spiritual tendencies and completely dedicated himself to a life of spirituality, leaving behind the kingdom he was ruling.

So impressed was Shashi Maharaj by this incident and of the efficacy of ‘tuduvalai ‘(solanum trilobatum, a leafy creeper that grows in tropical climate) that he even planted it in the Ice House compound and would regularly tend it with loving care, and eat some leaves.

Sri Ramanujacharya’s birth place, Sriperumpudur

Ice House at Marina Beach, Madras (now Chennai)

Also known as Castle Kernan, now it is a sub-centre of the Ramakrishna Math, Chennai, and houses a permanent exhibition on Swami Vivekananda as well as on Indian Culture. It is renamed as Vivekanandar Illam (Vivekananda House) and is open for public viewing.

Swami Vivekananda’s image at the entrance

Ice House Today

The Historic Staircase

An interior view of the Ice House

The room where Swami Vivekananda stayed at the Ice House.
Now it is used as the meditation room

Pictorial exhibition on Indian cultural heritage

Photo Gallery on Swami Vivekananda

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With Swami Vivekananda

SOON AFTER Shashi Maharaj reached Madras he received the following letter from Swami Vivekananda:

Darjeeling, 20th April, 1897. Dear Shashi, 

All of you have doubtless reached Madras by this time. I should think Biligiri is certainly taking great care of you, and that Sadananda serves you as your attendant. In Madras the worship should be done in a completely SATTVIC MANNER, without a trace of Rajas in it. I hope Alasinga has by now returned to Madras. Don’t enter into wrangles with anybody—always maintain a calm attitude. For the present let the worship of Sri Ramakrishna be established and continued in the house of Biligiri. But see that the worship does not become very elaborate and long. Time thus saved should be utilized in holding classes and doing some preaching. It is good to initiate as many as you can. Supervise the work of the two papers, and help in whatever way you can. Biligiri has two widowed daughters. Kindly educate them and make special efforts that through them more such widowed women get a thorough grounding in their own religion and learn a little English and Sanskrit. But all this work should be done from a distance. One has to be exceedingly careful before young women. Once you fall, there is no way out, and the sin is unpardonable.

I am very sorry to hear that Gupta was bitten by a dog, but I hear that the dog was not a mad one, so there is no cause for alarm. In any case, see that he takes the medicine sent by Gangadhar.

Early morning, finish daily your worship and other duties briefly, and calling together Biligiri with his family, read before them the Gita and other sacred books. There is not the least necessity for teaching the divine Love of Radha and Krishna. Teach them pure devotion to Sita-Ram and Hara-Parvati. See that no mistake is made in this respect. Remember that the episodes of the divine relationship between Radha and Krishna are quite unsuitable for young minds. Specially Biligiri and other followers of Ramanujacharya are worshippers of Rama; so see to it that their innate attitude of pure devotion is never disturbed.

In the evenings give some spiritual teaching like that to the general public. Thus gradually, “even the mountain is crossed.”

See that an atmosphere of perfect purity is always maintained, and that there enters not the slightest trace of Vamachara. For the rest, the Lord Himself will guide you, there is no fear. Give to Biligiri my respectful salutations and loving greetings, and convey my salutations to similar devotees.

My illness is now much less—it may even be cured completely, if the Lord wills. My love, blessings, and greetings to you.

Yours affectionately, 
Vivekananda. 

PS. Please tender my specially affectionate greetings and blessings to Dr.Nanjunda Rao and help him as much as you can. Try your best to particularly encourage the study of Sanskrit among the non-Brahmins.

Suresh, a young man of 17, wanted to join the Ramakrishna Order of monks. Swami Vivekananda was deeply impressed by his innocence and dedication. Swami Brahmananda, moved by his childlike nature, affectionately renamed him as Vasant.

In order to give him good initial training in monastic life, Swami Brahmananda sent him to Shashi Maharaj in May 1901. When he reached, Shashi Maharaj recognised him as the same person whom Sri Ramakrishna showed him in a dream, and warmly welcomed him.

In 1901, when Swamiji wanted Shashi Maharaj to come to Belur Math for giving him definite guidelines for the work at Madras, Shashi Maharaj took Brahmachari Vasanta with him. Swamiji initiated Vasanta into sannyasa in the first week of January 1902 with Shashi Maharaj chanting the sannyasa mantras during the ceremony. Vasanta was named Swami Paramananda. He came back to Madras and was under Shashi Maharaj’s care till 1906 when he was sent to New York to assist in the Vedanta work there.

Swami Paramananda

Before leaving Belur Math, Shashi Maharaj had given four hundred rupees to Swamiji as his contribution to Belur Math.

Swami Vivekananda later wrote about this to Sister Nivedita, his Irish disciple, in a letter dated March 4, 1902 from Varanasi:

Sister Nivedita

My dear Margo (Margret), ...

Ramakrishnananda came a few weeks before I came away, and the first thing he did was to lay down at my feet 400 Rs. he had collected in so many years of hard work! It was the first time such a thing has happened in my life. I can scarcely suppress my tears. Oh, Mother! Mother! There is not all grati-tude, all love, all manliness dead!!! And, dear child, one is enough—one seed is enough to reforest the world.

Well, that money is in deposit in the Math. I never mean to touch a penny of that. When I asked Rama-krishnananda to give that money to his people, he replied he did not care a hang to give to anybody except me and was only sorry he could scrape that little in four years! Well, if I pass away, see that 400 Rs. is paid back—every rupee to him. Lord bless you and Ramakrishnananda.

—Ever your loving father, 
Vivekananda

Shashi Maharaj was deeply devoted to Swamiji. When Swamiji wanted his brother monks to take up the spread of Sri Ramakrishna’s ideas and engage in missionary activities, many of them had reservations about doing it. But Shashi Maharaj never questioned him or opposed him. He faithfully followed whatever he was asked to do.

Such was his devotion to Swamiji that once when he visited a house in Ernakulam as the guest of advocate, Sri Duraiswami Iyer, as soon as he entered the house, he said, ‘I have heard that Swami Vivkeananda stayed in your house in his wandering days. This is a tirtha, a holy place. I wish to see first the exact place where he stayed.’ ‘The place where we are standing is the place where he sat,’ he was told. At once Shashi Maharaj rolled on the ground and kissed it.

An early photo of Belur Math

Swami Vivekananda passed away on July 4, 1902 in his room at Belur Math. Swamiji left his body at around 9 p.m. At the same time, unaware of these developments, Shashi Maharaj was meditating at the Ice House in Chennai. Shashi Maharaj called Swami Satchidananda, who was staying with him then, and said, ‘I saw Swamiji standing before me and he said to me, “Look here, Shashi, I threw away this body like spitting out spittle,” and he spat twice or thrice.’ Both Swamis could not figure out the meaning of that vision, and neither of them got any more sleep that night. The next day, Shash Maharaj received a cable from Belur Math bringing the sad news of Swamiji’s Mahasamadhi.

Swami Vivekananda’s room at Belur Math

A memorial meeting in honour of Swami Vivekananda was held at Pachaiyappa Hall on July 29, 1902. Shashi Maharaj was one of the speakers in the meeting. He said, ‘The world outside needs the light of wisdom of our Rishis quite as much as we do in India, and I am anxious to see an Ananda Mandir (a memorial in Swamiji’s name) rise somewhere in a conspicuous part of the city from where that light may be made to radiate in ever increasing brilliance to all near as well as distant. . .’

As a sequel to his appeal a committee of the Ramakrishna Vivekananda Home was formed which created Swami Vivekananda Memorial Fund ‘to perpetuate his memory in Madras.’ 

Pachaiyappa Hall, Chennai 
(where a memorial meeting in honour of Swami Vivekananda was held in 1902)

The Story of ‘the Ganga Jar’

On his second visit to the West, Swami Vivekananda arrived at Madras on June 24, 1899 along with Swami Turiyananda and Sister Nivedita.

Swamiji lowering down the Ganga water jar, with Shashi 
Maharaj trying to receive it (an artist’s view)

At Shashi Maharaj’s request, Swamiji had brought Ganga water for use in the Madras Math, in a large porcelain jar. Unfortunately, owing to the plague in Calcutta, Swamiji was not permitted to alight from the ship. Shashi Maharaj thus went in a boat near the ship and placed in a basket sweets and other eatables meant for Swamiji. The basket was drawn up and in the same basket the jar containing Ganga water was sent down. It is said that Swamiji tied the jar with a rope so tightly that Shashi Maharaj could not untie it. Hence Swamiji also sent down a knife to cut it.

Before returning, Shashi Maharaj made the boatman go round the ship three times and said, ‘Let us at least make a pradakshina of the two great souls whose feet we have not been able to touch today.’

The knife (now preserved at the Ramakrishna Museum, Belur Math) with which the rope was cut

The jar preserved at Sri Ramakrishna Math, Chennai

Five verses on Vivekananda

Many years later, he composed a Sanskrit hymn in praise of Swami Vivekananda. He is supposed to have chanted the hymn on 29 January, 1911, the birthday celebrations of Swamiji. The hymn is a graphic description of how Shashi Maharaj held Swamiji in high esteem and veneration. Following is the text and a free translation of the hymn.

अनित्यदृश्येषु विविच्य नित्यं तस्मिन् समाधत्त इह स्म लीलया ।

विवेकवैराग्यविशुद्धचित्तं योऽसौ विवेकी तमहं नमामि ।। १ ।।

1. I salute that Viveki (discriminating one), whose mind was purified by renunciation and discrimination, and to whom it was only play to separate the eternal from the non-eternal and concentrate his mind on the former.

विवेकजानन्दनिमग्नचित्तं विवेकदानैकविनोदशीलम् । 

विवेकभासा कमनीयकान्तिं विवेकिनं तं सततं नमामि ।। २ ।।

2. I salute always that Viveki whose mind was ever merged in the bliss born of discrimination, whose pastime was to bestow the power of discrimination on others, and who wore that attractive effulgence which the power of discrimination had bestowed on him.

ऋतं च विज्ञानमधिश्रयत् यत् निरन्तरं चादिमध्यान्तहीनम् । 

सुखं सुरूपं प्रकरोति यस्य आनन्दमूर्ति तमहं नमामि ।। ३ ।।

3. I bow to that boundless Bliss embodied, who was the repository of truth and knowledge, and who scattered joy and beauty wherever he went.

सूर्यो यतान्धं हि तमो निहन्ति विष्णुर्यथा दुष्ट जनान् छिनत्ति । 

तथैव यस्याखिल नेत्र लोभं रूपं त्रितापं विमुखीकरोति ।। ४ ।।

4. Just as the sun dispels darkness, just as Lord Vishnu destroys the wicked, so his enchanting personality destroys the threefold misery of man.

तं देशिकेन्द्रं परमं पवित्रं विश्वस्य पालं मधुरं यतीन्द्रम् । 

हिताय नृणां नरमूर्तिमन्तं विवेक आनन्दमहं नमामि ।। ५ ।।

5. I salute Vivekananda, the great Sannyasin and Teacher, the supremely pure, who was honoured by the whole world, and who became embodied for the good of mankind.

नमः श्री यतिराजाय विवेकानन्दसूरये ।

सच्चित् सुख स्वरूपाय स्वामिने ताप हारिणे ।।

Salutation to the sage and seer Vivekananda, the prince among Sannyasins. Salutation to the embodiment of Sat, Chit and Ananda, and the remover of all sorrows.

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Expanded Work and Travels

KALIPADA GHOSH, a disciple of Sri Ramakrishna, invited Shashi Maharaj in 1903 to Trivandrum. Kalipada Ghosh was employed as the local agent for M/s John Dickinson & Co. Ltd. Shashi Maharaj stayed at his house and took part in the Birthday Celebrations of Sri Ramakrishna which included feeding a large number of poor people. During that occasion he delivered a lecture on the subject ‘Unity in Variety.’

At Trivandrum

Shashi Maharaj stayed in Trivandrum for one month and gave a number of talks at different places. He gave a talk at the Padmavilasam Palace, the town residence of the Dewan of Travancore.

Kalipada Ghosh

Padmavilasam Palace, Trivandrum (no longer existing)

During his stay at Trivandrum he once visited the well-known Ananta-PadmanabhaSwami Temple. He wanted to offer his worship at the garbha griha (sanctum sanctorum) but was prevented from doing so by the temple priest. The priest asked him whether he was a brahmin. Without paying any attention to the priest’s objections, Shashi Maharaj loudly chanted:

Swami Ramakrishnananda

He spoke on ‘Bhakti’ at the Trivandrum Town Hall (now named Victoria Jubilee Town Hall)

The Town Hall at Trivandrum (on the right, its interiors)

नाहं मनुष्यो न च देव यक्षौ न 
ब्राह्मण क्षत्रिय वैश्य शूद्रः । 
न ब्रह्मचारी न गृही वनस्थः 
भिक्षुर्न चाहं निज बोधरूपः ।।

‘I am neither a man nor a deity nor a ghost; 
I am not a brahmin, 
kshatriya, vaishya or shudra; 
Nor am I a celibate, a 
householder or a forest dweller; 
Nor can I be said to be a monk;

All that can be said is that I am Pure Consciousness.’

Ananta-Padmanabha-Swami Temple, Trivandrum

The sonorous sound of Shashi Maharaj’s voice, his serene looks and devotional fervour left the priest awe-struck and he quietly stepped aside giving way to Shashi Maharaj to go to the garbha griha. 

At Bangalore

Swami Ramakrishnananda’s name as an able preacher of the message of Sri Ramakrishna began to spread. Invitations for lectures and visits began to pour in.

Vedanta Society of Ulsoor, Bangalore, (now Bengaluru) invited him in 1903. When he reached Bangalore Cantonment Railway Station, in July 1903, at six in the morning, he was accorded a royal reception. He was taken in a procession of some 4000 people, which included 53 bhajan parties, through the principal streets of the cantonment area. The three mile long procession arrived at Clarendon Hall around ten in the morning.

Central College, K.R. Circle, Bangalore

During his twenty days’ stay at Bangalore Shashi Maharaj gave twelve lectures and gave several private interviews. His lectures were very well attended and he roused great enthusiasm among his listeners.

On July 25, he spoke at Central College, on ‘The Message of Sri Ramakrishna to the World.’ Sir P.N. Krishnamurthy, Dewan of Mysore, presided over the meeting.

Sri Mallikarjuna-Swami Temple, Malleswaram, Bangalore

On July 26, he spoke at Mallikarjuna Swami Temple (at Malleswaram) on ‘What is Yoga.’ Chief Justice Dewan Bahadur A. Ramachandra Iyer was in the Chair.

Mayo Hall, Bangalore

On July 29, at Mayo Hall, he delivered a lecture on ‘The Vedanta,’ with Sri V.P. Madhava Rao, senior councillor of Mysore State Council, presiding over the meeting.

On July 31, he spoke on ‘The Common Goal of All Religions.’ Sri H.P. Nanjundaiya, Secretary to the Government of Mysore presided over. It was held at Mayo Hall.

Anantaswami Math, Bangalore

On July 30, he spoke at Anantaswami Math. The subject was ‘Bhakti Yoga.’ 

Sanskrit College, Chamarajpet, Bangalore

On August 2, he spoke at the Sanskrit College, Chamarajpet, under the auspices of Arya Dharma Bodhini Sabha. His subject was ‘Lessons From Ramayana.’ Sri C. Srinivas Iyengar, Councillor, presided over the meeting.

Bull Temple, Bangalore

Poornaiah’s Chattram, Bangalore

On August 3, he gave two talks at Poornaiah’s Chattram, with Sri P.N. Poornaiah, the Excise Commissioner, in the Chair. The subjects for his talks were ‘Sri Ramakrishna and Swami Vivekananda’ and ‘Necessity of Religion.’ 

On August 4, he spoke on ‘Ideals of Life’ at London (United) Mission School, under the auspices of Ranade Memorial Society and Friends Union. The Councillor to the State, Sri C. Srinivas Iyengar, presided over the function.

At Bangalore, Shashi Maharaj had an audience with the Maharaja Krishnarajendra Wodayar, the well-known ruler of Mysore State.

London (United) Mission School, Bangalore

At Mysore

Sanskrit College, Mysore

In October 1903, Swami Ramakrishnananda visited Mysore for three days. He gave a talk in Sanskrit at the Sanskrit College.

The learned talk, given before an assembly of Sanskrit scholars, was focussed on ‘Dharma Samanvaya.’ An excerpt from the talk:

कृकलासो यथा स्वेच्छया स्ववर्णं परिवर्तते, कदापि वा अवर्णो भूत्वा अवतिष्ठति श्रीभगवानपि तथा भक्तानुग्रहाय बहुरूपैरात्मानं प्रकाशयति । समकालमेव स साकारो निराकारश्च, कर्ता अकर्ता च, तस्य कर्तारमपि मां विद्धयकर्तारमव्ययमिति भगवदुक्तेः । भक्तिस्तत्पादमूलं सुलभीकरोति । मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ।।

Just as a chameleon changes its colour by its own will and sometimes remains colourless, even so God too manifests Himself in various forms for the sake of favouring His devotees. Simultaneously, He is both with form and without form, He is both the agent as well as non-agent as has been declared by the Lord [in the Bhagavad-Gita]. Devotion (bhakti) makes Him easy [of attainment].

[Says the Gita:]

‘Seeking refuge in Me, Arjuna! those even of low birth—woman, vaishyas and sudras—attain the supreme goal.’ (9:32)

During his visit, Swami Ramakrishnananda gave four lectures at the Rangacharlu Memorial Hall (now the Town Hall of Mysore).

While returning from Mysore to Madras, Swami Ramakrishnananda briefly halted at the temple town of Srirangapatnam near Mysore and addressed a gathering there. Soon after he came back to Madras, he was invited to speak at Sholapur (now in Maharashtra) and he accordingly went there in July 1904.

Rangacharlu Memorial Hall, Mysore

At Sholapur

On July 28, 1904, Shashi Maharaj gave a lecture on ‘Happiness’ at Rippon Hall at Sholapur. More than 300 people attended his talk. In the same hall, on July 31, he delivered a talk on ‘The Message of Swami Vivekananda.’

Rippon Hall, Sholapur

At Machilipatnam

At the invitation of devotees, Shashi Maharaj visited the ancient port town of Machilipatnam (now in East Andhra Pradesh) in August, 1904 and inaugurated Vivekananda Mandira—a temple built in memory of Swami Vivekananda. Conceived as a universal place of worship, the temple had only ‘Om’ on its altar. The Temple was built under the aegis of Hindu Matha Bala Samajam, an organisation founded in 1890. Though the old structure no longer exists, a new building, a replica of the earlier building, was constructed in 1972. The Temple continues to be a place of religious and cultural activities.

Vivekananda Mandira, Machilipatnam

At Tirunelveli

Shashi Maharaj visited Tirunelveli (in South Tamil Nadu) from 25-31 December 1904. He went at the invitation of Brahmanishta Math, Narasimhanallur, to take part in their third anniversary celebrations. He was accorded a befitting welcome at the Tirunelveli railway station and was taken in a procession to the Math. During his 4-day stay at the Brahmanishta Math, he gave three lectures, ‘What is Hinduism,’ ‘The Nature of Soul,’ and ‘Bhakti.’

Brahmanishta Math, Tirunelveli

On December 29, he visited the Tirunelveli town at the request of devotees. He visited Vasantha Mandapam attached to the Nellaiyappar Temple. His lecture there was attended by more than 3,000 people.

Nellaiyappar Temple, Tirunelveli

After the lecture, when Shashi Maharaj entered the Nellaiyappar Temple premises, a large crowd chanting ‘Namah parvati pataye hara hara mahadeva’ followed him. Though he was to leave for Madras on 30th December itself, he postponed his journey owing to the earnest entreaties of the devotees. On 30th December, he spoke on ‘Parabhakti.’ The lecture was attended by such a large gathering that it required the police to bring the crowd under control. Shashi Maharaj spoke in English, and his speech was translated into Tamil by a local monk. Next day, Shashi Maharaj left Tirunelveli and reached Madras on January 1, 1905 in the morning.

Vasantha Mandapam of Nellaiyappar Temple

In Kerala

Swami Ramakrishnananda inaugurated Sanatana Dharma Vidyalaya (for boys) at Alleppey on January 18, 1905. On the same day, in the evening, he spoke on Sanatana Dharma and on Gita the following day.

Sanatana Dharma Vidyalaya (for boys), Alleppey

His lectures in the locality kindled much interest in the lives and teachings of Sri Ramakrishna and Swami Vivekananda particularly among the fishermen of a neighbouring village.

On January 19, he was invited to Theosophical Society, Ernakulam. The chief of the Society honoured Shashi Maharaj with a welcome address and spoke highly of his spiritual stature. The next day, Shashi Maharaj spoke on ‘Chaturvidha Purushartha’ (four-fold pursuits of human life) at the Society.

Theosophical Society, Ernakulam

On January 20, he spoke on ‘Death and After’ at Maharaja’s College, and on Bhakti, the next day. His lectures drew hundreds of people.

Maharaja’s College, Ernakulam

At Rangoon

Akshaya Kumar Sen, a lay disciple of Sri Ramakrishna and the author of Sri Sri Ramakrishna Punthi, motivated Ramakrishna Seva Samiti at Rangoon (now called as Yangon, the capital of Myanmar) to invite Swami Ramakrishnananda for the birthday celebrations of Sri Ramakrishna. Shashi Maharaj reached Rangoon on 20 March 1905. Besides speaking during the birthday celebrations, he gave four lectures in Rangoon city.

During his short stay in Rangoon, Swami Ramakrishnananda visited some important places of interest, including the Buddhist pagodas. One moonlit night he went to see the Shwedagon Pagoda, which was situated in a suburb of the city. Shashi Maharaj circumambulated the Pagoda in great devotion and was charmed by the atmosphere.

There he met an Irish Buddhist monk. This monk was very impressed when he heard the swami’s talk on the following day.

Akshaya Kumar Sen 

Shwedagon Pagoda, Rangoon 

Giant Bell at the Pagoda

Irish Monk: Irish Monk: ‘All the religions in the world are insubstantial and narrow; Buddhism alone is true and catholic. That is why half of humanity follows this path; and for that very reason I have adopted it.’

Swami: ‘We respect all the current religions of the world, as all of them are equally true and have the same goal in view.’

Irish Monk: ‘Who is the propounder of this doctrine?’

Swami: ‘Sri Ramakrishna, the divine incarnation of this age, lived and taught this wonderful gospel.’ 

Irish Monk: Irish Monk: ‘What is the specialty of his teaching?’

Swami: ‘He realized and preached the harmony of religions. Buddha, Christ, Muhammad, and other world teachers —each proclaimed that the religion taught by him is the only way to salvation. The difference between Sri Ramakrishna and other prophets is that he himself preached no new religion, but practised all religions in his life and experienced the universal truth underlying them all. His message can be summed up in the sentence: “As many faiths so many paths.’’’

Swami Ramakrishnananda was also delighted to see the fourteen feet high giant bell at the Pagoda. The three-ton bell (called in Pali, Maha Tisadda Ghanta) is large enough to accommodate six persons in standing posture.

Swami Ramakrishnananda sat in meditation at the Pagoda. While he was deeply engrossed in meditation, some pious Burmese women quietly offered some flowers near him and went away. The caretaker of the Pagoda later explained to him that it was a mark of their spontaneous devotion to him.

Shashi Maharaj

Sarat Chandra

Every day Shashi Maharaj performed worship, lectured, and talked about the Master. On the festival day the swami walked four miles to pick nageswar champa flowers (mesua ferra, also known as Ironwood flower), which were the Master’s favourite. Sharat Chandra Chattopadhyay, the celebrated Bengali novelist (then an unknown young man) accompanied Swami Ramakrishnananda on this walk. Sharat had read Darwin, Tyndall, Mill, and other Western thinkers and considered himself an atheist. On the way,

Sharat asked: ‘Why do asked: you worship so much?’

Swami Ramakrishnananda: Swami Ramakrishnananda: ‘Because I derive immense joy from it.’

Sarat: ‘Is ritual then the highest form of worship?’ 

Nageswar Champa Flower

Swami: ‘To see God everywhere is the highest worship; the second best is meditation; the third, prayer and japa; and the last, external worship.’

Sharat: Sharat: ‘Then why do people perform such pompous worship?

Swami: ‘Worship is not at all an external affair; it comes from the heart. Ordinary people perform worship either to escape from the displeasure of God or in expectation of fulfilling some desires. All these are low motives. Real worship is not done till devotion overflows the heart and tears roll down from the eyes for a glimpse of God.'

At Bombay (now Mumbai)

After his five-day stay at Rangoon, Shashi Maharaj sailed for Madras on March 25 and reached Bombay on March 29. He arrived at Madras in the morning and the same evening left for Bombay for participating in the seventy second birth anniversary of Sri Ramakrishna. Kalipada Ghosh played host to him.

A group of devotees employed in M/s John Dickinson & Co. Ltd. (of which Kalipada Ghosh was the local agent) had been worshipping Sri Ramakrishna at their a place in Topiwala Chawl on Grant Road, Bombay, and were keen to have Swami Ramakrishnananda for the annual celebrations.

The birthday celebrations were held on April 1, 1905 at Famji Cawasjee Hall with Sir Balakrishna in the chair. Besides the address on these occasions Shashi Maharaj delivered three lectures in Bombay, at one of which Balagangadhara Tilak, the great patriot and political leader, presided. Tilak pleaded for starting a permanent centre of the Ramakrishna Mission at Bombay but this materialised only two decades later.

Swami Ramakrishnananda gave three additional lectures on ‘Bhakti Yoga,’ ‘Universal Religion,’ and ‘Sri Ramakrishna’s Teachings.’ 

Balagangadhara Tilak

Famji Cowasji Institute, Mumbai

↑ Contents

Placing the Math on Firm Foundations

DURING THE EARLY YEARS, Shashi Maharaj had a very hard time in Madras. He had very little assistance. The financial condition of the Math was far from satisfactory. Sometimes he hardly had anything to eat even. But his flaming devotion burnt its way through all difficulties. An eye-witness once recalled:

‘Generally the afternoon offering was made punctually at 4 p.m. One day it was found at 3 o’clock that there was nothing to offer. When the matter was brought to Shashi Maharaj’s notice, it sent him into a consternation. He took it as a test the Master was putting him to... He was neither angry with us nor on any one else for not noticing the fact beforehand; his ire and grievance were solely turned against the Master Himself. He burst out with a terrible growl,

“You want to test me! I will eat sand and do Swamiji’s work here! Sirrah! You are testing me, I know. But you should also know my grim resolve. I shall rather die and perish here than budge an inch from this place! Do your worst, if you will!”

‘His face became ruddy and glowed in terrible anguish and fervour, anguish for not being able to offer anything to the Master at the right time, and fervour in the belief of the omnipotence and omnipresence of his divine Master. He went on in this way for sometime and paced up and down the hall. It was a tense half an hour. We youngsters were entirely dumbfounded, not knowing what to do to mitigate the direness of the situation. Just then some soft knocks were heard at the door outside. Some of us went out and opened the front door. Mr. Kondiah Chetty, an old student of Shashi Maharaj, had come. He was ushered in and was found to have brought with him some wheat flour, ghee, sugar candy and dried fruits. He placed them before Shashi Maharaj, and also five rupees in coin. It was so unexpected at that dire psychological moment that we could not but see the hand of Sri Ramakrishna in the whole affair. It was half past three; there was half an hour still to make the afternoon offering. Shashi Maharaj burst out in childlike glee and a joyous roar, bade us to bring two stoves and made sweet-meats and other nice preparations for the offering. There was great stir among us all, every hand was engaged to finish the task quickly, and so when it was just 4 p.m., several courses were made ready for the offering. The joy of Shashi Maharaj knew no bounds when he himself offered them to his Master.’

Swami Ramakrishnananda

Shashi Maharaj stayed at the Ice house till 1906. Four years after Biligiri Iyengar who owned the Ice House passed away in 1906, the Ice House building was put up for an auction. Biligiri was a great support for the upcoming Math and, though before passing away he willed some money to Swami Ramakrishnananda (he made a provision in his will for rupees 12 to be paid to Swami), his loss was irreparable.

Swami Ramakrishnananda at Madras

When the building changed hands, the Math was temporarily shifted to an outhouse of the Ice House. Fortunately, around this period, sometime in July 1906, a plot of land at Mylapore was donated by a devotee, Sri Akula Kondiah Chettiar. Swami Abhedananda, who was on a visit to Madras, laid the foundation of the new Math at Mylapore.

The Outhouse (as it is now) situated behind the Ice House

It seems a few well-wishers of the Math —notably Dr. M.C. Nanjunda Rao—tried to bid, but when the amount rose beyond their means, they had to withdraw.

Dr. M.C. Nanjunda Rao

It is said that Swami Ramakrishnananda sat at a distance, serene and detached, seeing the auction going on, absolutely unconcerned about the future. He was to say later that anxiety was a sign of lack of faith in God. And faith, burning faith, is what Ramakrishnananda had in ample measure. He knew that it was the Lord’s work that he was doing—and the Lord would take care of it. Indeed, Ramakrishnananda had on an earlier occasion even brushed aside Swamiji’s call to return to Calcutta or shift to Rameswaram because the going in Madras was getting tough for a while. So this auction was not something that was going to upset him.

Mylapore area (circa 1906) with Kapaleeshwara Temple at far end 
(The Madras Math is located adjacent to this)

The foundation stone for Sri Ramakrishna Home (as the Math was initially known 
(laid on July 20, 1906 (now kept in the garden opposite the Old Shrine in Sri Ramakrishna Math, Chennai)

As a part of the laying of the foundation, a box containing the following items was placed beneath the foundation stone, to add a spiritual dimension to the whole event:

1. Twigs of Aswatha and Bilva trees, Tulasi and Lotus plants, and a piece of Sandalwood, 

2. A Salagrama, Bana, Sona, Sphatika, and Rudraksha bead, 

3. A copy of Bhagavad Gita, 

4. Photographs of Sri Ramakrishna and Swami Vivekananda, 

5. Papers with signatures of a few monks of the Ramakrishna Order. 

The expenses for the construction of the new Math were from The Swami Vivekananda Memorial Fund which was created after the memorial meeting that was held at Pachaiyappa Hall in 1902, after the passing away of Swami Vivekananda. The construction of the Math building was overseen by Sri A.S. Balasubramani Aiyar who was a High Court advocate. In his letter of 10 February 1909 to Committee of Ramakrishna Vivekananda Home, he writes:

The first building of Sri Ramakrishna Math on Brodies Road 
(now renamed, Ramakrishna Math Road), Madras

‘I should not omit to mention that most of the collection [for the Fund] was made by Swami Ramakrishnananda going from house to house, and the [Ramakrishna-Vivekananda] Home [as the Math building was initially known] is the direct outcome of his silent work and potent influence.’

The work started towards the end of March 1907 and the one-storey building was completed by the beginning of November of the same year.

To Shashi Maharaj Sri Ramakrishna was a living presence. He felt His presence and his actions revealed it. Here is an incident about his overpowering sense of devotion narrated by Swami Sharvananada, who stayed with him for six months as a brahmachari and later, succeeded him as the President of the Madras Math. He recalled;

Swami Sharvananda

‘On one very sultry evening, after supper, Shashi Maharaj laid himself down on the cot and I was massaging him as usual. It must have been about 11 o’clock in the night and the heat was oppressive. He suddenly got up, tied his cloth round his waist and went into the Shrine Room. He bade me also to follow. He stood with a fan near the cot on which Sri Ramakrishna’s picture was laid for the night’s rest and began to fan him, asking me to fan Sri Swamiji’s picture which was kept on a pedestal. He went on fanning for nearly an hour and then slowly laid down the fan and gently walked out of the shrine room. He asked me also to do the same. His whole behaviour could not fail to engender the feeling in my heart that Sri Ramakrishna was actually present there, sleeping there on the cot and we were serving Him! Then he went out of the room and stood in the veranda outside the building. It was all open and we were facing the sea. I brought a chair for him and he sat on it. I started fanning him. Though the night was deep and oppressive, the stillness of the hour, the rhythmic murmur of the breakers of the ocean and the vast expanse of its glistening waters before our eyes, all wove an idyllic charm on our mind. Shashi Maharaj did not speak a word, as if his mind was soaring high to some transcendental region. His attitude indicated it. So naturally I maintained perfect silence and went on fanning. When some time had passed in this wise, he suddenly turned towards me and exclaimed: “You see, my mind is soaring in the heights. If I sit now, I can fall into Samadhi immediately.” I kept quiet and wondered at the sublimity of the situation. Probably more than an hour rolled away in that tense mood and then he relaxed. It must be about 2 a.m., when he got up and said, “Now let us go and retire.” 

An artist’s view of Shashi Maharaj fanning Sri Guru Maharaj’s portrait

It was a memorable night for me to witness such a sublime spectacle.’

Soon after the construction, the new Math building developed cracks and began to leak. One night as it began to rain Shashi Maharaj went into the shrine and to his surprise found it leaking right over Master’s portrait.

An artist’s view of Shashi Maharaj holding the Umbrella on Sri Ramakrishna’s portrait

The Old Temple, Sri Ramakrishna Math, Chennai. The two stone plaques (digitally relocated) on the either side of main entrance of the Old Temple. The building came up several years after Shashi Maharaj left Madras, and it was dedicated to him at the behest of Swami Brahmananda.

Anyone else would have removed the picture to a safer place and gone to sleep but for Shashi Maharaj the Master was a living presence. To remove the photo thus would mean to disturb the Master’s rest. He spread an umbrella and held it over the Master’s portrait and stood there all night until the rains subsided.

The (now–faded) photo-image of Sri Ramakrishna, worshipped by Swami Ramakrishnananda at Madras. 
Preserved at Sri Ramakrishna Math, Chennai.

‘From his movements and manner,’ Swami Dhyanananda, one of the monasitc assistants with Shashi Maharaj at Madras Math, remarked, ’it appeared that he was dealing with the living personality of Sri Ramakrishna.’ 

After some time, owing to the poor quality of construction, the Math building became unfit for use. Several years later, a new building for the Math was raised on the adjacent plot of land. Swami Brahmananda, the first President of the Ramakrishna Order, laid its foundation in 1916 and later inaugurated it in 1917. Though Shashi Maharaj was no longer present in his physical form then, the building was dedicated to him—as an affectionate and respectful homage to his untiring zeal and dedication in providing a firm foundation to Sri Ramakrishna Math, Madras.

The rudraksha japa-mala which Swami Ramakrishnananda used while offering daily puja to Sri Ramakrishna. Now preserved and used for the same purpose at Sri Ramakrishna Math, Chennai.

Shashi Maharaj with Devotees

Starting of the Students’ Home

Swami Ramakrishnananda had a very tender heart which overflowed with compassion for the poor, the lowly and the lost. Once he came across an orphan boy from Mysore whose parents had died of plague. He took him to the Math and fed him. But the Math itself was under financial strain and the strict religious regimen of the Math was not conducive to the boy’s education. As things would have it, Sri Ramaswamy Iyengar, an ardent follower and friend of Swami Ramakrishnananda, offered to arrange for the boy’s board and lodging, by turn, in his friends’ homes. Several months later, Ramu (as Ramaswamy Iyengar was called affectionately) himself came across four boys from Andhra sitting on the roadside. They had come from Guntur, believing they could pursue their studies at Madras, but were harshly disappointed. Soon after, through Swami Ramakrishnananda's initiative, a free hostel for boys (now called Ramakrishna Mission Students' Home) was started in a small house owned by Dr. M.C. Nanjunda Rao at Kesava perumal South Mada street in Mylapore. After sometime they shifted the 'Home' and Ramu was able to rent a house for Rs.3/- a month and also engaged a cook for another Rs.3/- a month. He collected vessels from his devout mother and various kind-hearted ladies supplied provisions.

The House in Mylapore where the Home was started

Ramakrishna Mission Students’ Home (in 1921)

Ramaswamy Iyengar

Ramanujachari

Similarly Ramu, along with Swami Ramakrishnananda, collected money from homes in the neighbourhood. Working unselfishly he was able to persuade most of the elite in the Mylapore and Triplicane areas. Shashi Maharaj was his mentor not only in spiritual affairs, but even in ordinary human relations. If someone was rude when approached for donations he would ask Ramu to keep cool and part from the person with a smile.

As more funds became available the ‘Home’ was shifted to a more spacious premises. In 1916 Sri S.G. Srinivasachar, District Munsif, Nagapattinam, donated 15 grounds of his property and it is on this plot that the present Home stands in the sylvan surroundings of Sullivan Garden Road, Mylapore. Contributions in cash and kind and expert engineering help came from various quarters and the ‘Home’ got its permanent location which was blessed by its inauguration by Swami Brahmananda, the first President of the Ramakrishna Math and Mission, on Akshaya Tritiya day, 10 May 1921.

Since then, the ‘Home’ has become a very respected and much sought after institution, considered as a veritable palace for orphaned and destitute children. Ramu worked in tandem with his cousin, Ramanujachari who retired as a Deputy Secretary in the Madras Government.

Starting of a Primary School at George Town, Madras

Sometime in 1906, under the inspiration of Swami Ramakrishnananda, a few residents of George Town, in North Chennai, started a primary school for girls under the name ‘National Girls School’. In order to raise funds for the school maintenance, it is said that Swami Ramakrishnananda would walk through the streets from Chintadripet to George Town, carrying a large wooden box in his hands. Whatever collections he would get was deposited in the school account maintained at the local post office. The wooden box that he used is preserved at Sri Ramakrishna Math, Mylapore.

Sri Ramakrishna Math National School, Mint, Chennai-600079

An artist’s view of Shashi Maharaj carrying the wooden box for collecting contributions for the school

The school which began with three girl students was started in a Choultry of the Kannika Parameswari Temple (Krishnappa-naicken Agraharam) at George Town. The school was registered as Sri Ramakrishna Math National School in the year 1917. It functions as a Unit of Sri Ramakrishna Math, Mylapore. In 1981 the school was shifted to its present own building at 46, Basin Bridge Road, Mint, Chennai-600079.

The wooden box (Hundi) which Swami Ramakrishnananda used to carry for collecting contributions for the school (now preserved at Sri Ramakrishna Math, Chennai)

The Math at Bangalore

In August 1904 Shashi Maharaj went to Bangalore at the invitation of Vedanta Society, Ulsoor. He delivered three lectures and left Swami Atmananda, who had accompanied him, to organize a permanent centre in the city. Swamis Atmananda, Vimalananda, and Bodhananda carried on the work in succession till 1906, under Swami Ramakrishnananda’s guidance.

In 1906, Swami Ramakrishnananda accompanied Swami Abhedananda on a short visit to Mysore and Bangalore. They stayed at Mysore from 7-12 August. Besides two public talks by Swami Abhedananda, the schedule consisted of a meeting with the Maharaja of Mysore.

Krishnarajendra Wodayar-(Stucco Figure)

Both the monks were invited to the palace and an assembly of Sanskrit scholars and high officials of the State was organized. As a mark of respect for the monks, the Maharaja, Sri Krishnarajendra Wodayar, came down from his royal throne and sat with the monks on the carpet. The assembly lasted for two and a half hours.

Mysore Palace

At Bangalore Palace (photo taken on August 19, 1906) Sitting on chair (from left): 
Swamis Somananda, Paramananda, Abhedananda, Ramakrishnananda and Atmananda

On 20 August, as per Shashi Maharaj’s plan, Swami Abhedananda laid the foundation for the Bangalore Math on a two acre plot donated by the Dewan of Mysore, Sir V. P. Madhav Rao. Owing to certain considerations, the foundation stone was later shifted to a more suitable spot.

Shashi Maharaj played an important role, as in the case of Madras Math, in raising funds for the new Math at Bangalore. He went from house to house, often accompanied by Sister Devamata, to collect the necessary funds. Sister Devamata was an American lady who met Swami Vivekananda in 1899 in New York. She came to India and spent a few years. She records in her book, ‘Days in an Indian Monastery,’ how Shashi Maharaj encountered challenging situations during his fund raising drive:

We went a long distance to the house of a high official in the Maharaja’s service and waited for two hours to see him. When he came in, I began my usual explanation of my errand. Suddenly, he cut me short with the abrupt words, “I cannot understand why they make so much of this Ramakrishna.” I was silenced. There seemed nothing more to say. But Swami Ramakrishnananda turned to him with a glowing smile and said, “Let me tell you about him. I was his personal servant.” Then the Swami began to speak of his Master with such impelling fervour that he caught the gentle man’s interest. For half an hour he listened with growing attention; then he excused himself and left the veranda. When he returned, he carried a contribution to the new monastery building.’ 

The Plaque (digitally relocated) marking the foundation laying of Ramakrishna Math, 
Bangalore, by Swami Abhedananda in 1906

Sitting on Chair (from left): Swamis Ramakrishnananda and Brahmananda

An early photograph of Ramakrishna Math, Bangalore

At Ramakrishna Math, Bangalore (1909). Sitting on chair: Swami Brahmananda; Standing: Unidentified, Swami Atmananda and Sister Devamata; Sitting on floor (from left): Swami Ramakrishnananda, Swami Ambikananda, unidentified

The construction of the Ashrama building was completed by the end of 1908 and its opening was performed on January 20, 1909 by Swami Brahmananda, the first President of the Ramakrishna Order. As a part of the consecration, an elaborate puja and homa was conducted. During the inaugural function, there were many speakers, and Shashi Maharaj also spoke. The Dewan of the Mysore State presented a welcome address on behalf of the people of Bangalore. Swami Brahmananda gave a short speech on the occasion (incidentally, this was the only time he gave a public talk). A huge and well-decorated pandal, accommodating more than 1200 people was put up for the function. All the tents and decorations were lent by the Maharaja of Mysore.

After the function, the Dewan handed over the keys of the newly constructed building to Swami Brahmananda, who unlocked the door and was the first to enter the building. All those who were in the veranda went around the building and returned to the central room where a temporary shrine had been made. Swami Ramakrishnananda lighted a lamp, offered flowers, and chanted Vedic hymns. The ceremony came to an end with local priests chanting Vedic hymns. At the end of chanting every verse, they offered rose petals at the altar. The fragrant rose petals almost hid the portrait of Sri Ramakrishna.

The present temple of Sri Ramakrishna (consecrated in 1959) at Bangalore Math

Some More Glimpses of Swami Ramakrishnananda's Life and Personality

Gavi Gangadhareshwaram Temple, Gavipuram, Bangalore

Swami Ramakrishnananda once took Sister Devamata to Gavi Gangadhareshwaram Temple located near the Bangalore Ashrama. About this visit she recalled later:

‘At another time I visited a very ancient and holy cave Temple at Bangalore. Its grounds and picturesque lake adjoin the property where at present our own monastery stands. At that time however it was not built and we lived in temporary quarters more than a mile away. Swami Ramakrishnananda took me and we walked out with the gentleman whose guests we were. It was the evening hour. The Temple was still and wrapped in shadow. A few worship-pers waited in the garden before the Temple. Arati, the Vesper Service, was late and the door was locked.

‘We sat down in the darkness of the Temple porch. It was not the priest who came to conduct the Service but the priest’s son. When he saw me he demurred, but Swami Ramakrishnananda swept aside his anxiety by a commanding sweep of the arm and the words: “God’s child must go to God. Come, Sister,” so we entered. We assisted at the waving of the lights; made Pradakshinam, going three times round the shrine bending down at times to avoid the low roof of the cave; watched a wedding party that came for blessing; then we walked home in silence under a wonderful starlit deep blue sky.’

Sri Parthasarathi Temple, Triplicane, Chennai

Shashi Maharaj was a man of great faith. While at Triplicane, he visited the Parthasarathy temple several times. Parthasarathy is one of the names of Sri Krishna. Literally the name Parthasarathy means the charioteer (sarathy) of Arjuna (Partha). He used to say,

Kapaleeshwara Temple, Mylapore

Image of Sri Parthasarathi

Remember that Parthasarathy is no mere idol and that great saints have had a vision of the living God in the sanctum sanctorum there.’

Ratha Yatra of the Temple

After Shashi Maharaj shifted to the new Math at Mylapore, he used to often visit the Kapaleeshwara temple close by. He also took Holy Mother, Swami Brahmananda, Swami Premananda, and other disciples and devotees to the temple. During the annual Ratha Yathra of the temple, Shashi Maharaj would often join the crowd and himself pull the chariot. He is to say:

‘Till now I was in Triplicane,' the Swami remarked humorously, 'and Parthasarathy subjected me to many trials. But now Kapaleeswara has drawn me to Him. You know He is the Lord of Bhikshus as his name means, and He is sure to protect me hereafter.’

St. Thomas Church, Chennai

Swami Ramakrishnananda was very catholic in his outlook. Though deeply devoted to his religious and spritual beliefs, he was open and respectful to other religions too. One may particularly recall here Sri Ramakrishna's words which mention Shashi Maharaj as a companion of Jesus Christ in his previous incarnation. The following incident, narrated by an eye-witness, amply confirms this view. ‘

‘Once he had occasion to go to Saidapet in response to an invitation by a student of his for dinner. Swami Paramananda and myself accompanied him. After partaking of dinner towards the evening, we went to St. Thomas Mount which was not far off from Saidapet. We ascended the mount and saw a church at its summit. The pastor of the church, who was informed of the Swamiji’s desire to see it, was courteous enough to open its gates. We all entered the church and to our amazement Swamiji went straight up to the altar, knelt before it as a Christian would do and prayed.’

Altar of the St. Thomas Church

One may also mention here that under the guidance of Swami Ramakrishnananda several groups of devotees were formed under the name ‘Vivekananda Society’ in many places around Madras such as Vaniyambadi, Arasampatti, Krishnagiri and Dharmapuri.

Swami Ramakrishnananda at Madras

Swami Ramakrishnananda's public lectures and weekly talks were quite well received. Subsequently, some of his students took initiative and brought out these lectures and talks in book form.

‘Sri Krishna, the Pastoral,’ was his public talk at Triplicane Literary Society on the occasion of Sri Krishna Jayanti in 1898. He spoke again on 'Sri Krishna, the King Maker' at the same place and on the same occasion in 1899. Both these were later combined and published in a book form in 1909 by one of Shashi Maharaj’s students.

The cover-page of the first edition of ‘Sri Krishna, the Pastoral and the King Maker’ 

Written on the inside cover in Shashi Maharaj’s handwriting: ‘Presented to the Himalayan Brotherhood 
with the heart(y) love & greetings of Ramakrishnananda, Mylapore, 19.5.09 for favour of review’

The book comprised Swami Ramakrishnanada’s six lectures delivered at the new Math at Mylapore. The book was published by Shashi Maharaj himself.

The cover-page of the first edition of the book, ‘The Universe and the Man’ published in 1908. 

Written on the inside cover in Shashi Maharaj’s handwriting: To all the Mahatmas of the 
Math with the best love and regards of Ramakrishnananda, 6.5.08, Madras.

The book comprised Swami Ramakrishnanada’s four lectures given during Christmas celebration in 1909. This book too was published by Shashi Maharaj himself.

The cover-page of the first edition of the book, ‘The Soul of Man’ published in 1910.

Written on the inside cover in Shashi Maharaj’s handwriting: To the Prabuddha 
Bharata office 24.3.10, Mylapore, Ramakrishnananda For review

The cover-page of the first edition of the book, ‘The Path to Perfection’ published in 1910. 

Written on the inside cover in Shashi Maharaj’s handwriting: 
To the Prabuddha Bharata Office 24.3.10, Mylapore, For Review

Transcripts of sixty seven of his lectures is now available in book form. They were first brought out in two volumes as ‘The Complete Works of Swami Ramakrishnananda’ in 1920s, and were made into 10/12 separate books in 1970s.

(Publication of these books and also of the first edition of Inspired Talks by Swami Vivekananda in 1908 sowed the seed for the present large publication department of Madras Math which has around 1000 titles in various languages on its list.)

Facsimile of Swami Ramakrishnananda's handwriting

A letter dated 20th November 1908 written by Shashi Maharaj to K. Lakshminarayana Chettiar, D. Satakopa and other office bearers of Vivekananda Society, Dharapuram (Tamilnadu).

Text of the Letter

Mylapore, Madras, Dated 20.11.1908

To: MRRS K.Lakshminarayana Chettiar BA 

MRRS D.Satakopa Naidu, others

My dear friends,

I am very glad to go through the Report of your Sabha. May God bless it with a long life of usefulness. I shall be very happy to be of any service to your Sabha, and if my name as patron can be of any use to it, I shall be very thankful to all of you for enlisting me as one. You need not be anxious about the funds, if you do your duty in connection with the Sabha with all love, honesty, purity, and selflessness. The enthusiasm which you now evince for its upkeep be perennial and steady, and you will be able to create an interest for the institution in the minds of the generous-minded men. Thus you can easily get rid of all your financial difficulties. ‘Heaven helps those who help themselves’—do not forget this. You should know how to feel for His children’s welfare, and then everything will come up very easily. The true worker never cares for name or fame; he is actuated by an unselfish love towards the future inheritors of the Earth, our little boys and girls.

I am very glad to know that you have taken up the education of the girls first. Our boys get some sort of education now-a-days, but girls are mostly neglected all over India. So our primary duty is to look after the education of our girls, the future mothers of India.

I should like to suggest about the method of teaching which they should receive from the school. We should not make our girls imitate manners and customs that are altogether uncongenial to their nature. We should hold before them the highest types of womanhood such as Sita, Damayanti, Savitri, and the host of illustrious ladies that form a galaxy of goddesses in our immortal Ramayana, Mahabharata, and Puranams. The teachers should be made to narrate the life histories of those goddesses in human forms in the most attractive, simple, and intelligent way. One hour may be fixed for such narrations at least twice a week, if not on every working day. They should be made to be perfect Hindu girls imbued with reverence for all our Gods and Goddesses, the manifestations of the one Supreme Being. The stories of Dhruva, Prahlada, and all the great devotees of God should be described to them in the most impressive and charming manner possible. There is no use in trying to teach them some abstract things which young minds would not be able to grasp and which will hence prove absolutely uninteresting; then all efforts towards such directions would prove as fruitless as crying in the wilderness. I hope that these few suggestions will be of some use to your noble Sabha.

With the best love and blessings of our most revered President, His serene Holiness the Swami Brahmananda, and of my humble self,

I am, Yours affectionately, (Sd.) 

Ramakrishnananda

Swami Ramakrishnananda

↑ Contents

With Brother Disciples and Holy Mother

SWAMI RAMAKRISHNANANDA'S loving concern and deep spirituality drew many brother disciples and admirers of Sri Ramakrishna to Madras.

Swami Subhodananda visited Madras on his pilgrimage to South India in 1897. Shashi Maharaj warmly welcomed him and even organised his lecture at Young Men’s Hindu Association at George Town. Swami Subodhananda spoke on ‘Sannyasa and Brahmacharya.

Swami Subodhananda

Swami Trigunatitananda, another direct disciple, visited Madras on his way to America in November 1902. Swami Ramakrishnananda took loving care of his brother-disciple and although, the Math was hard pressed for even many basic amenities, Shashi Maharaj looked after him with meticulous attention.

Swami Trigunatitananda

Swami Ramakrishnananda, accompanied by Swami Paramananda, went to Colombo in 1906, to receive Swami Abhedananda, a brother disciple, who had arrived from America. They together visited Kandy, Anuradhapuram and Jaffna before reaching Tuticorin on their way to Madras. Swami Ramakrishnananda accompanied Swami Abhedananda when the latter spoke at the Hindu College in Jaffna.

Hindu College, Jaffna, Sri Lanka 

Clippings of reports published in two newspapers about the visit of 
Swamis Abhedananda and Ramakrishnananda to Sri Lanka 

A section of the report published in Hindu Sadanam 
(Tamil fortnightly) on 11 July 1906

A clipping of the report published in The Ceylon Mail (an English weekly)

Swami Premananda

In 1906, Swami Premananda, a direct disciple of Sri Ramakrishna, came to South India for a pilgrimage with his mother. Swami Ramakrishnananda made all arrangements for them and even travelled with them.

Swami Sankarananda

In January 1903, Swami Sadananda, Sister Nivedita and Brahmachari Amulya (later, Swami Shankarananda, the seventh President of the Ramakrishna Order) came to Madras and were deeply impressed by Shashi Maharaj’s preaching activities. Swami Shankarananda, was moved by Shashi Maharaj's devotion. He reminisced:

Swami Madhavananda

'One summer morning, Swami Ramakrishnananda returned from his classes by 10:30 a.m. in a hackney carriage. After entering his room he stripped himself, sat on the edge of his cot and began to fan himself. Seeing him in such a plight owing to the summer heat, the brahmachari began to fan him from behind. After a minute or so the Swami threw away his fan and with clenched fists threw out his arms as if to fight with somebody. He began to say, “It is for you that I suffer so much. See, what suffering I go through.” The next moment he fell flat on the floor with outstretched hands and joined palms, and began to rub his face on the carpet, saying, “No brother, no brother, excuse me. What you have done is perfect. It is all right, it is all right.” He got up with flowing eyes and blissful countenance and cast a divine look around before he sat again. All this was with Swami Vivekananda, who had sent him to Madras to live the life as moulded by Sri Ramakrishna.’

In April 1909, Nirmal, a young man from Calcutta, came to Madras Math with the idea of spending some time with Swami Ramakrishnananda. He had heard much about the sterling qualities of Shashi Maharaj's saintly character and wanted to derive spiritual benefit from his elevating company. Recalling the eight memorable days that he spent with Shashi Maharaj, Nirmal (later, Swami Madhavananda, the 9th President of the Ramakrishna Order) wrote:

‘Himself an embodiment of renunciation, he could ill brook the lack of self-control among worldly people. He cited a typical case (without giving out any name) that had been reported to him. He made fun of a section of our people, saying, “They themselves are luxurious, and they conceive their gods also as having three wives each.” Nevertheless, in his general dealings with people he was kind, considerate and loving. Only once did I see him, on returning from a morning class, scold a cab man for demanding more than the usual fare. All the same, he immediately ordered the amount to be paid, saying with a smile, that it was waste of time to argue with him. The boys of the local Students’ Home, which he himself had founded out of sympathy for destitute children, did the mar-keting for the Math by turns. He would issue instructions to them and himself help to dress the vegetables for cooking. But his favourite self chosen occupation was the daily worship of his Master, who to him was a living presence. His whole soul would be absorbed in the act, no matter how exacting it was in its details, all sense of physical discomfort being entirely set at naught. Naturally, it was a most enthralling spectacle. In spare moments he would pace the hall, repeating “Sri Guru Maharaj” or some such sacred words with deep fervour. Usually of a grave mien, he would easily burst into laughter like a boy. He always dressed plainly, and everything about him marked him off as a saint of rare magnitude.’

Swami Ramakrishnananda strongly believed that the whole of the South would be sanctified by the touch of the blessed feet of Holy Mother and Swami Brahmananda. He therefore worked hard to arrange for their visits on a grand scale, in spite of insufficient funds.

Swami Ramakrishnananda went to Puri in mid 1908 to escort Swami Brahmananda, who was sojourning at Puri then, to Madras. Before leaving for Puri, he remarked to Sister Devamata,

‘Swami Brahmananda is His (Sri Ramakrishna’s) own son. And when you see him, you have a glimpse of what Sri Ramakrishna was. The self in Swami Brahmananda is entirely annihilated. Whatever he says or does comes from the Divine Source.’ 

Jagannath Temple, Puri

While at Puri, Swami Ramakrishnananda went to Jagannath Temple for darshan. After the darshan, he told the brahmachari who accompanied him, ‘Look, after the darshan, one should buy the prasada and partake of it. In the place of Jagannath, there is a custom for all to sit together and eat the prasada from the same pot. Some people feed others with their own hands.’ Then Swami Ramakrishnananda demonstrated it by holding the prasada container and partaking the prasada from the right hand.

Sister Devamata

Swami Brahmananda and Swami Rama krishna nanda arrived at Madras by the end of 1908. ‘Before their arrival, the whole Math,’ recalls Sister Devamata, ‘was swept, dusted, scoured and polished until it shone with cleanliness. Swami Ramakrishnananda’s room had been thoroughly renovated not long before. We had done it for his use, but when he looked at it, in all its freshness, he said, ‘Very nice. Now we shall shut it up and keep it for the President. I will sleep in that other room.’ The room he indicated served partially for storage. At that time, no word had been spoken of Swami Brahmananda’s coming to Madras; but the room was left unoccupied until it was made ready for the Head of the Order. . .

Swami Brahmananda

Rameshwaram Temple

‘When the cleaning was done, we hung garlands everywhere, over the doors, along the parapet of the roof terrace, at the gate.’ They also set up a mammoth “Welcome” in green leaves, but a drenching rain in the early morning reduced everything to a pulpy mass, leaving the garlands torn and dripping.’

After staying some days at Madras, Swami Ramakrishnananda accompanied Swami Brahmananda on a pilgrimage. First, they went to Rameshwaram, and stayed three days as the guests of the Raja of Ramnad. Both the brother disciples worshipped Lord Shiva in a ceremonious way, with Ganga water that Swami Brahmananda had brought from Varanasi.

Meenakshi Temple, Madurai

Mother Meenakshi, Madurai

On the way to Madras from Rameshwaram, they halted at Madurai to visit the famous Meenakshi temple, and stayed for three days. Swami Ramakrishnananda wanted to escort Swami Brahmananda to the inner sanctuary of the temple so that he could see the Mother closely. As the entry to the inner sanctuary was restricted, Swami Ramakrishnananda shouted, ‘Alwar, Alwar’ (in Tamil, an illumined Vaishnava saint). As a result, the priests did not stop them. In the temple, Swami Brahmananda had a wonderful vision, and realizing that he was in ecstasy, Swami Ramakrishnananda held him up for nearly an hour in the midst of a large crowd. Swami Ramakrishnananda himself chanted the glory of the Divine Mother with tearful eyes. Afterwards, they came out of the shrine.

In the front hall of the temple, Swami Ramakrishnananda saw an image of Adi Shankaracharya, and moved forward to touch his feet with his head, but the priest obstructed him. He pushed them aside saying, ‘Who can prevent my worshipping the Great One?’ His overwhelming devotion silenced the priest and he fulfilled his wish.

Visit to Kanchipuram

Varadaraja Swami Temple

Ekambareswara Shiva Temple

After both the Swamis returned to Madras, Swami Ramakrishnananda took Swami Brahmananda to Kanchipuram and visited the temples of Mother Kamakshi, Shiva and Vishnu.

Kamakshi Temple, Kanchipuram 

Here is an interesting incident about these two great soul gracefully resolving the difference in opinion on work which are part of life anyway.

When the Inspired Talks of Swami Vivekananda was first published by Madras Math, Brahmananda took an interest in it and said that a copy should be sent to The Hindu, the daily published from Madras and, after the review appeared in that daily, another copy should be sent to the Bombay Chronicle with a copy of The Hindu review enclosed. Ramakrishnananda, however, differed on this point: He wanted to send copies to both newspapers simultaneously for review.

Brahmananda suddenly withdrew his suggestion and said: ‘Well, you are in charge of this Math, and you are a scholar. It is all your business. I see it was wrong on my part to interfere in this matter.’ Saying this, Swami Brahmananda became indifferent, and sent a letter to a devotee in Puri fixing the date of his departure from Madras.

Ramakrishnananda kept quiet for a couple of days, but he could not bear the indifference of his beloved brother anymore. One morning he knelt before Brahmananda and said with folded hands: ‘Maharaj, I have fallen from your grace. If you do not bestow your blessings upon me, who will? What am I without your grace? Men like me may be created by the hundreds out of dust by your wish. Will you not forgive me?’ Immediately the brothers reconciled and everything went on as usual, as if nothing had happened!

Swami Brahmananda was lavish with honourable terms whenever he wrote to Swami Ramakrishnananda. Letters would come addressed ‘To His Holiness The Right Reverend Swami Ramakrishnanandaji Mohunt’ (Mohunt means abbot). The letter itself would begin, ‘My dear Mohunt Maharajji of Madras.’

During his stay at Madras, Swami Brahmananda was once invited to a dinner by Dr. M.C. Nanjunda Rao, a close disciple of Swami Vivekananda. Swami Brahmananda, accompanied by Swami Ramakrishnananda went to his house and had their dinner. Sarojini Naidu (the celebrated poetess) and Sister Devamata were also present.

An excerpt from Sister Devamata’s description of the dinner: ‘As we entered it, water was poured over our hands. Then we were seated on mats spread on the floor along the inner wall of a broad arcade. A large leaf plate was placed before each one of us and filled with rice. A number of little leaf cups were set around this. They contained a great variety of side dishes, mild and pungent, sweets and sour, curries, vegetables and fruits. The lady of the house and her daughters served the guests. They were too jealous of the privilege to allow any one else to claim itself. Their graciousness and sweetness added much to the joy of the dinner. When it was over, water was poured over our hands once more and we went home.. . .’

Dr. M.C. Nanjunda Rao

A view of Dr. Nanjunda Rao’s residence, ‘Sasi Vilas’, named after Shashi Maharaj. 
(Located a few metres from Sri Ramakrishna Math, Chennai. The building no longer exists)

Grace Lodge (The small house located in the rear of Sasi Vilas. Dr. Nanjunda Rao built and used it as his worship room besides holding religious meetings here. Swami Ramakrishnananda visited this place several times. The house no longer exists)

Swami Ramakrishnananda organized the Birthday Celebrations of Sri Ramakrishna, which fell on 22 February 1909. On the following Sunday, a public celebration was held, where about 5000 poor people were fed on stitched leaf plates at Thanneer-thurai market—the vegetable market located about 500 metres from the Math.

Swami Vishuddhananda

‘Thanneer-thurai’ market in Mylapore (now defunct) where Shashi Maharaj organized 
poor feeding on the occasion of Sri Ramakrishna’s birthday in 1909

‘Swami Brahmananda was in Madras when the birth day of Sri Ramakrishna was celebrated on 22nd Feb 1909. As the Math building was very small and many people were expected to attend the festival, another house, opposite the Math was engaged for Maharaj’s stay. He was seated on the verandah. People were pouring into the Math, to attend the celebration. I was inside the room. Suddenly Maharaj said something. As I could not understand, I asked him whether he wanted anything. Swami Brahmananda looked at me and said, “No, I do not want anything. Seeing the crowd I am reminded of an incident which happened just two or three days before Sri Ramakrishna’s passing away. The Master was lying on the cot almost worn out. I was by his side. He asked for his photograph, which was hanging in his room. I got it. He took it and placing it on his chest remained with his eyes closed for five or ten minutes. Then he asked me to get some flowers. With his eyes still closed he placed those flowers on the photo, and then said, “Keep the photo there. You will see, it will be worshipped Holy Mother Sri Sarada Devi in every house.” I did not believe it in the beginning. But after 22 years when I see the huge crowd attending the celebration I am reminded of that incident. I didn’t dream of all this at that time.’

Swamis Brahmananda and Ramakrishnananda Swami Ambikananda (standing) at Madras

Holy Mother’s Visit

Holy Mother Sri Sarada Devi

In February 1911, Holy Mother came to Madras and stayed for a month in a twostoried house that Swami Ramakrishnananda had rented opposite the Math.

‘M.’ (Mahendranath Gupta), the celebrated recorder of The Gospel of Sri Ramakrishna, sent ten rupees through a Money Order to Holy Mother. She received the amount by putting her thumb impression on the counterfoil. Below that, Swami Ramakrishnananda wrote: ‘Monday, 6th Chaitra, Ma arrived at Madras on Satruday, 18th March at 7.30 a.m. (from Rameshwaram).’ 

Swami Ramakrishnananda arranged for Mother’s pilgrimage to Madurai and Rameshwaram and accompanied her and her party. About her visit to Rameshwaram, Holy Mother would say later, ‘Ah! Shashi procured for me 108 bel leaves made of gold to worship Shiva at Rameshwaram.’ 

Swami Ramakrishnananda arranged for Mother’s visit to Kapaleeshwara temple, Parthasarathy temple, Marina Beach, Aquarium and the Fort in Madras. Mother was also present for Sri Ramakrishna’s birthday celebrations held on March 2, 1911 at the Ramakrishna Math. She initiated many devotees on that day.

Mariamman Teppakulam, Madurai

Thirumalai Nayaker Palace, Madurai

On their way to Madras, the party also visited Madurai. Holy Mother visited the Madurai Meenakshi Temple, Mariamman Teppakulam (temple is located on an island in a pond), and the old palace of Nayakas. Swami Ramakrishnananda accompanied Mother to all these places.

With Holy Mother at Bangalore

Holy Mother, along with Shashi Maharaj and other companions, arrived at Bangalore on March 24th, Friday, by train from Madras. Her visit was the result of earnest efforts to bring her to Bangalore by Swami Nirmalananda, the then President of Bangalore Ashrama.

Holy Mother’s arrival at Bangalore was marked by large gatherings of people who came to pay their respects to her on different days. Though she was no public figure, her spiritual eminence and divine presence drew many people to her. The flowers that they brought sometimes formed mountains!

The room where Holy Mother stayed in Bangalore Ashrama (now Holy Mother’s shrine)

Unlike other places that Mother visited during her travels, Bangalore already had a centre of the Ramakrishna Order. Mother stayed here for three days. (No other centre of the Ramakrishna Order, barring Jayarambati, Koalpara, Udbodhan and Belur Math, enjoys this blessed distinction of being sanctified by Mother’s stay. She visited many places/centres but always had to stay in some building outside the Ashrama precincts. But at Bangalore, she stayed within the Ashrama campus, in the then shrine room which houses her shrine at present.)

A Memorable Incident

It was evening time. After a daylong shower of radiance, the sun was about to set. The sylvan and silent landscape of the Ashrama dotted with flowering trees, shrubs and chirping birds added charm to the atmosphere. Accompanied by two or three of her companions, Mother came out of her room and, in order to have a better view of the setting sun climbed the large, gentle sloping horizontal rock situated behind her room. The sublimity of the atmosphere must have inspired her to sit down for a while on the rock. Indeed it was a great moment.

Holy Mother’s Rock, Ramakrishna Math, Bull Temple Road, Bangalore

When Shashi Maharaj learnt of her going to the rock, he said with a surprise: ‘Indeed! Mother has become Parvatavasini (a dweller of the mountains, an allusion to the Divine Mother Parvati). He, then, hurried towards the place. As he was stout and climbed the low hillock in rapid strides, he began to pant. But undaunted, he went up straight to the Mother, prostrated before her, and chanted the three well-known verses from the Devi Mahatmyam (Chandi) which are used as mantras for the salutation of the Divine Mother:

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ।।

सृष्टिस्थितिविनाशानां शक्तिभूते सनातनि । गुणाश्रये गुणमये नारायणि नमोऽस्तुते ।।

शरणागतदीनार्तपरित्राणपरायणे । सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तु ते ।।

‘Salutation be to you, Narayani, who are the good of all good, the auspicious one; to you who accomplish every intent; to you, the refuge, the allknowing, shining Gauri!

‘Salutation be to you, Narayani, who are the power of creation, sustenance, and destruction; who are eternal; who are the source and embodiment of the threefold energy.

‘Salutation be to you, Narayani, who are intent on rescuing the distressed and afflicted that take refuge in you; to you, O Devi, who remove the suffering of all.’

And then Shashi Maharaj prayed ‘Kripa! Kripa!’ Holy Mother caressed his head, as though pacifying a pleading son, till he felt himself fully blessed. Swami Nirmalananda, who had come along with Shashi Maharaj, requested Mother to perform Japa, which of course she did, before returning to her room.

Since then, that sacred hillock has come to be known as Holy Mother’s Rock. Holy Mother’s Rock measures around 200 feet in length and 60 feet in width. It is approximately 10 feet in height from the entrance side and 30 feet from its rear portion. In 1967, a stone Mandapa was raised over the spot. A medium sized photograph in black and white in her usual sitting pose, was installed in a small glass case under the Mandapa. The place was enclosed by low stone-pillars with metal rods running through them, and a small metalframe door. The Mandapa has the architectural beauty of the two-century old stone towers installed at the four corners of Bangalore. In order to safeguard the sanctity of the place, a part of the Rock area was cordoned off and a small garden laid out there. In 1993, a Sri Chakra made in stained glass and encased in a wooden frame was fixed atop Mother’s photo-case. In the same year, a small lotus pond flanked by a rose garden and bushy hedges were added.

(Today, Holy Mother’s Rock is a sacred spot. Everyday, one of the monastic inmates of the Ashrama places fresh flowers before her portrait on the Rock. Many times devotees too bring garlands and flowers, and offer them to Her.)

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Last Days

SHASHI MAHARAJ’S life was short but eventful. For fourteen years, he worked hard to spread the message of Sri Ramakrishna and Swami Vivekananda in South India. 

Soon after Holy Mother’s departure for Calcutta, sometimes in April 1911, he became seriously ill with diabetes and tuberculosis. He said that the cause of this breakdown was that ‘Madras life was too strenuous.’ Due to overwork and lack of proper food, he had literally worked himself to the point of death.

At the request of the devotees, he moved to the Bangalore Ashrama for a change and rest. Unfortunately, the bracing climate of Bangalore did not help him. Hence, Swami Brahmananda and Swami Saradananda asked him to go to Calcutta for better treatment. Swami Ramakrishnananda left Bangalore for Calcutta in June 1911 via Madras.

When Swami Brahmananda, who was then at Puri, learnt of Shashi Maharaj’s coming, he went to the railway junction at Khurda Road near Puri to meet him. At the station, Swami Brahmananda entered the compartment and was shocked on seeing Ramakrishnananda’s emaciated body, and exclaimed, ‘Shashi, what is this? Shake it off!’ Ramakrishnananda prostrated before him, and replied, ‘Raja, that is possible only through your blessings.’ Maharaj asked him to follow the advice of the doctors implicitly. This was their last meeting.

On 10 June 1911, Swami Ramakrishnananda arrived in Calcutta. He was accommodated in the Udbodhan Office and was placed under the treatment of noted physicians. In spite of the best treatment possible and careful nursing, his condition gradually deteriorated.

Sometimes, he would forget his suffering and would passionately talk about the Master for a long time. When the attendant would ask him to keep quiet, the Swami would reply, ‘When I talk about the Master, I lose body consciousness, and even the death-pain becomes insignificant.’ During his last days he became inspired when he talked about Christ, and he would relate how Sri Ramakrishna had regarded him as Christ’s companion in his previous life. He also recalled how the Master received the vision of Christ while he was in samadhi, and the very body of Christ had entered into his own. Even in delirium Ramakrishnananda would utter the divine names: ‘Durga, Durga; Shiva, Shiva; Sri Guru, Sri Guru.’ 

Udbodhan House

Bhavasundari Devi, Shashi Maharaj’s mother, visited him once. He requested her to bless him. She caressed his back, kept her hand on his head and blessed him.

One morning at 9.00 a.m. a couple of days before his passing away, the Swami was lying down with closed eyes. His attendant was silently seated nearby. All of a sudden Ramakrishnananda got up and told the attendant: ‘The Master, Mother, and Swamiji have come. Please offer them an asana [prayer rug].’ The attendant was dumbfounded. Again the Swami repeated: “Can’t you see? The Master has come. Spread the carpet and set three bolsters.” The attendant followed his order. Ramakrishnananda with folded hands bowed down thrice, and then watched something unseen, without blinking. After a while he said: ‘They left. Now take away the carpet and bolsters.’

Towards the end Ramakrishnananda expressed a desire to see Holy Mother, who was then at Jayrambati. Swami Dhirananda was sent o bring her, but she could not come, perhaps for two reasons: first, she knew that it would be unbearable for her to witness Ramakrishnananda’s death; second, there was not enough room in Udbodhan for her to stay. However, the Swami was blessed with a vision of Holy Mother on his last night of earthly life. Ramakrishnananda exclaimed, ‘Ah, Mother has come.’

On the morning of his last day, Pulin Mitra, a famous singer and disciple of Swami Brahmananda, came to see him. Swami Ramakrishnananda expressed his vision in a Bengali line, Pohala dukha rajani (the night of misery is over), and asked Pulin to take it to Girish Chandra Ghosh, the great dramatist and disciple of the Master, to compose a song. Girish recalled: ‘By the grace of Sri Ramakrishna, I completed the composition immediately. Pulin Mitra sang it before him. He was greatly moved and was satisfied with the composition.’ Here is a translation of the song composed by Girish:

Holy Mother Sri Sarada Devi

The night of misery is over. 

The terrible nightmare of ego is gone forever.

The illusion of life and death is no more.

Lo, the light of knowledge is dawning, and the Mother Divine is smiling.

The Mother is bestowing the boon of fearlessness.

Sing victory in a loud voice.

Proclaim the conquest of death by blowing the trumpet.

Let the name of the Mother vibrate all over the world. The Mother says: “Weep no more.”

Look at the feet of Ramakrishna.

Then all worries will vanish, all pain will go.

Son, look at my side: The Saviour of the world is standing with his eyes full of grace and compassion.’

Pulin sang this song for a long time and Swami Ramakrishnananda listened with rapt attention. It seemed that the song gave him peace because it tallied with his vision. After this he desired to hear another: A Song of Samadhi composed by Swami Vivekananda. Pulin sang that also:

A Song of Samadhi

Lo! The sun is not, nor the comely moon,

All light extinct; in the great void of space

Floats shadow-like the image-universe.

In the void of mind involute, there floats

The fleeting universe, rises and floats,

Sinks again, ceaseless, in the current ‘I’.

Slowly, slowly, the shadow-multitude

Entered the primal womb, and flowed ceaseless,

The only current, the ‘I am’, ‘I am’.

Lo! ’Tis stopped, ev’n that current flows no more,

Void merged into void—beyond speech and mind!

Whose heart understands, he verily does.

Swami Ramakrishnananda was in an ecstatic mood that whole morning. Doctor J.N. Kanjilal checked him and found him in better condition. He drank a little sanctified water that had been offered to the Master, and for the last three hours of his life he was in samadhi. At 1:00 p.m. he began to perspire, his face flushed, the hair of his body stood on end, and his gaze was fixed between his eyebrows. Swami Ramakrishnananda left his body while in samadhi at 1:10 p.m. on Monday, 21 August 1911.

Belur Math—a view from the Ganga

The brother disciples and other monks began to chant the name of Sri Ramakrishna, and they observed that the hair on Swami Ramakrishnananda’s body remained erect for a long time. Later his body was brought down from the first floor, and Sister Nivedita bowed down to the departed monk. He was decorated with flowers and garlands and then was carried in a procession. The air was laden with the fragrance of flowers, perfume, and incense. A sankirtan party (a group of singers) led the procession. It first stopped at the Cossipore garden house, then at the Cossipore cremation ground, and crossing the Ganges, at last it reached Belur Math. Swami Ramakrishnananda’s body was cremated on the bank of the Ganges at the southeast corner of the Vivekananda Temple.

(The mortal remains of six other Direct Disciples of Sri Ramakrishna were also consigned to flames at this spot. The Samadhi Peeth was constructed in 1966)

Samadhi Peeth, Belur Math—the place where the mortal remains of 
Swami Ramakrishnananda were consigned to flames.

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Tributes

WHEN THE NEWS of Shashi Maharaj’s death reached Holy Mother, she remarked with tearful eyes: ‘Alas, Shashi is gone. My back is broken.’

After receiving the sad news at Puri, the grief-stricken Swami Brahmananda exclaimed: ‘The guardian angel of the South has passed away. The southern side is, as it were, covered with darkness.’ 

The Hindu community of Madras convened a memorial meeting and paid their homage to Swami Ramakrishnananda, who had sacrificed his life for their spiritual development. A large gathering was held on 4, September 1911 at Pachaiyappa Hall in North Madras. Eminent citizens of Madras paid glowing tributes to Swami Ramakrishnananda’s committed and selfless service to the cause of religion and education. One of the speakers said,

Pachaiyappa Hall in North Madras where a memorial meeting in honour of 
Swami Ramakrishnananda was held on 4 September, 1911

‘That the Hindu community of Madras in this meeting assembled, do place on record the deep sense of loss sustained by them in consequence of the demise of Sri Swami Ramakrishnananda, and also their high and respectful admiration of his pure, noble and absolutely unselfish life spent in labouring incessantly and unosten-tatiously for the moral and spiritual welfare of the people of South India.’ 

Swami Shivananda

‘Swami Ramakrishnananda was a great “Guru bhakta,” ’ wrote Viveka Bodhini, a Tamil journal, in its September 1911 issue, ‘A Tamil proverb says, ‘Without dying who can know the way to the cremation ground?’ In other words, one forgets the world only through spiritual practices and that is how one knows the way to the supreme state of the nameless, formless reality... The news of Swami Ramakrishnananda’s passing away brings us a feeling of loss of someone who had attained that highest state. Many of us who derived benefit from his spiritual guidance, will deeply miss him.’

Swami Shivananda, another direct disciple of Sri Ramakrishna and the second President of the Order, in his foreword to the book Consolations, comprising the extracts from Swami Ramakrishnananda’s letters, says, ‘Shashi Maharaj was the true personification of love and purity. Such purity, both of mind and body, I have yet to see. His love and devotion for Sri Ramakrishna, the ideal and goal of his life, knew no bounds. They can be compared favourably only with those of Mahavir to Sri Ramachandra. His love and affection for his brother-disciples, Swami Vivekananda, Swami Brahmananda and others–whom he used to take as part and parcel of Sri Ramakrishna— bordered on worship. With him there was no distinction between high and low, rich and poor. He was solicitous for every one’s welfare. He would receive all with open arms and give them all he had. He sacrificed himself at the altar of duty—which was to worship the Master in every being and to help each to realize the Divine within. He himself would scrupulously observe what he wanted others to follow. He came in this world for Sri Ramakrishna and served Him with his whole heart and soul and returned to Him. Swami Vivekananda appropriately named him Swami Ramakrishnananda.’

Swami Saradananda

Swami Saradananda, in his foreword to the original Bengali edition of the book ‘Sri Ramanuja-charita,’ a collection of Swami Ramakrishnananda’s serial articles published in Bengali monthly magazine, ‘Udbodhan’ for eight years from February 1899 said,

‘Born in 1863, Ramakrishnananda lived only for 48 years with us here on earth. But he has left deep impressions behind. On the one hand, his supreme devotion to the Guru, fixity of purpose, absorption in service, blazing renunciation and devotion to God made the winsome Swami an ideal to the devotees; on the other hand, his learning, discernment, humility, knowledge of scriptures, sympathy and generosity made him a haven of hope and peace for the people scorched by the miseries of the world...

‘As a result of the divine life lived and self-immolating labours done by Swami Ramakrishnananda, a veritable hero among those who had found shelter at the feet of Sri Guru, many noble deeds came to be performed in Madras and in South India generally. Great was the grief of the people of Madras and South India at his passing away. Even today his memory is cherished by them with reverence and gratitude.’

Swami Virajananda, who knew Shashi Maharaj even as a brahmachari wrote:

‘My last meeting with Shashi Maharaj was between 1904 and 1905. He came from Madras to Belur Math for a short visit. He extended to me the same warm love and affection that I used to receive at his hands in the good old days. Before his passing away, he came once again to the Math for treatment and stayed at the Holy Mother’s house at Baghbazar. But I was then away in the hills in charge of the Mayavati Advaita Ashrama as its head. So I could not go down leaving aside my multifarious duties and heavy responsibilities and see his physical form before he entered into final sleep although I wished to very keenly. I may mention here a noble trait of his character. During my editorship of the Prabuddha Bharata he used to send me notes of his class talks and lectures at Madras for publication in the magazine giving me full liberty to edit them as I liked. He would express his hearty approval of the additions and alternations I had made on his writing. This shows his great humility.’ 

Swami Virajananda

Prabuddha Bharata, the monthly journal started by Swami Vivekananda, and published from Advaita Ashrama, Mayavati (Himalayas), brought out a Special Issue, October 1911, on Swami Ramakrishnananda, which contained the following elegy on Swami Ramakrishnananda by Frank G. Alexander, an American disciple of Swami Vivekananda.

Sister Devamata, a nun of American nationality, who came in close contact with Swami Ramakrishnanandaji, drew a penpicture of the following incidents, which left an indelible impression on her mind.

The same issue of the Prabuddha Bharata (October 1911) contained Sanskrit verses in memory of Swami Ramakrishnananda. The following are two of them, with a free translation in English appended.

श्रीरामकृष्णयतिराजकृपैकपात्रम् श्रीरामकृष्णसुखशर्म यमी महात्मा । 

भूलोकभूषणमसौ भगवत्कटाक्षात् प्राप्यं पदं सुकृतीनामगमदुरापम् ।।१।।

Swami Ramakrishnananda, a great Soul, is the dear disciple and the recipient of the grace of the peerless ascetic Sri Ramakrishna, who is a prince among monks.Bearing his Guru's holy namehe shines as the ornament of the entire world. With the blessings of the Lord he attained a great spiritual state which a normal righteous person could not aspire to achieve.'

यो ब्रह्मचर्य-नियमाद्यतिधर्ममाप संसार-सागरविलङ्घनकौशलाढ्यः । 

दीपो भवत्वसदृशो भवभीतिभाजाम् मोहान्धकारशमने मुनिराडमेयः ।।३।।

'Swami Ramakrishnananda, the King of saints, well established in disciplines like brahmacharya and equipped with the skill to cross the cycle of transmigration, served as a light of wisdom dispelling the darkness of ignorance causing the fear of bondage.'

Illumination

In Memoriam, Swami Ramakrishnananda

Realisation, Infinite, Supreme,

Above the world, whose religion is the Soul,

Where lives Eternal Truth Supreme

As Boundless Freedom, like a shoreless sea,

That hath this age become.

With the passing of the body unto death

His soul on purest thought did rise

To that height where thought is dead

And sage’s wisdom doth alone endure.

It rose, emancipated from his form,

On Argent Wings of great Celestial Peace

Into that vastness of the Everlasting Self

Whose form is Radiance Eternal,

Whose soul, Realisation Infinite;

It rose above the world to God.

Scattered are the many earthly bonds

Which made the personality of him—

Now stands he, Self-revealed, as God.

In life he taught ‘Tat Tvam Asi’

Whose consciousness is Everlasting Life

Now—the Truth, ‘Tat Tvam Asi’

With him ‘Aham Brahmasmi’ is verily become.

He, the Bhakta, in Bhakti has been merged.

The Bhakta and the Lord are now made One

In the Light which is Nirvana’s Heights

Above the ignorance and darkness of the world.

—Frank G. Alexander

Swami Ramakrishnananda was at all times indifferent to personal appearance. Once when he had a bald unflattering photograph taken, I said to him: “Swami, why did you let yourself be photographed in that way?” His answer was: “How could I help it when I look like that?” He was always an imposing figure, but his features were plain save when they were lighted by his smile, which transfigured them and lent them a rare spiritual beauty. I had involuntary proof of this. I was standing on my upper verandah one late afternoon watching a carriage come down Brodie’s Road. A face appeared at the carriage window and I thought quickly, “What a marvellous smile,” then I saw that it was Swami Ramakrishnananda.

Sister Devamata

‘It is very difficult to portray spiritual greatness. It is too subtle and evasive to be defined by word or line, but Swami Ramakrishnananda will draw his own portrait. ..(These words) were spoken as the Swami sat under the tall coconut palms outside the monastery door. It was the evening hour. He was silent and abstracted. It was evident that his thought was wholly inward. A question or two passed unanswered. Once he looked up and said: ‘Excuse me Sister, but this is a time I like to be quiet.’ Later the meditative mood passed and he began to talk, referring to certain trying conditions which had arisen. He lifted his head, his eyes lighted up and there was an undaunted ring in his voice as he replied: 

“My life is eternal. This little life belongs to God. He created it. Let Him do with it what He will.” 

‘No words define more aptly Swami Ramakrishnananda than those of Lord Gouranga, “Lower than a blade of grass, with endurance like a tree, seeking not honour, but giving honour to all.” He possessed an uplifted quality in his bearing, a mightiness of stride, which by the unknowing could be interpreted as haughtiness; but in reality he was the humblest of men. Humility was fundamental with him. It was more than mere absence of pride. It sprang from complete self-forgetting. There was no place in his consciousness for anything but his Master. What St. Paul declared in his Epistle to the Galatians—“Yet not I, but Christ liveth in me”—described perfectly Swami Ramakrishnananda’s attitude toward himself and toward that one whom he called Guru. He was dead wholly to himself and alive only in Sri Ramakrishna.

‘Swami Ramakrishnananda was too essentially a disciple in spirit to take the position of Guru. He had many devoted followers, but he never spoke of them or thought of them as disciples. Nor was he willing to assume the direction of a life. He gave encouragement, hope, ready forgiveness for failures and mistakes, but he believed it was good for a man to solve his own problems and make his own decisions. He set a very high standard for those about him. He expected them to face situations like men,—no whining or complaining, no striking back when rebuked, no idleness, no weakness and no giving up the fight. “Man is a hero so long as he struggles,” were his own words.

‘Above all, the Swami gave no quarter to egotism or selfishness. To him spirituality meant self-abandonment. Those who were leading the spiritual life must make no compromises with the ego. “When man asserts himself in man, he commits all sorts of atrocities,” he once declared to me. “When God asserts Himself in a man, then the man is good, pure and virtuous. It is true that every soul, so long as it is in a body has a little bit of ego. If there were no ego, there would be no soul; for take away the ego and what remains? Only God.” ’

Swami Ramakrishnananda was a perfect combination of the various approaches to God. He was a jnani par excellence but his approach to the Ultimate Reality was full of the nectar of bhakti. His extraordinary life is a living illustration that God-consciousness can be lived in this very life itself. The institutions that he founded are now flourishing centres of learning, religious fervour and service, and he lives on through the inspiring story of his life and personality.

रामकृष्णगतप्राणं हनुमद्भावभावितम् ।

नमामि स्वामिनं रामकृष्णानन्देति संज्ञितम् ।।

'I bow down to Swami Ramakrishnananda, who is wholly centred in Sri Ramakrishna, 
and whose mind is suffused with devotion like the great bhakta Hanuman.'

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