A Short Biography of a Karma-Yogi

By M.R. Balaganapathi

Prologue

Swami Vivekananda in his lecture “Work and its Secrets” expounds the law of give and take as follows: “The great secret of true success, of true happiness, then, is this: the man, who asks for no return, the perfectly unselfish man, is the most successful. It seems to be a paradox. Do we not know that every man who is unselfish in life gets cheated, gets hurt? Apparently, yes. “Christ was unselfish and yet he was crucified”. True, but we know that his unselfishness is the reason, the cause of a great victory - the crowning of millions upon millions of lives with the blessings of true success.  

Ask nothing; want nothing in return. Give what you have to give; it will come back to you - but do not think of that now, it will come back multiplied a thousandfold-but the attention must not be on that. Yet have the power to give: give and there it ends. Learn that the whole of life is giving, that nature will force you to give.  So, give willingly. Sooner or later you will have to give up. You come into life to accumulate. With clenched hands, you want to take. But nature puts a hand on your throat and makes your hands open. Whether you will it or not, you have to give. The moment you say, “I will not”, the blow comes; you are hurt. None is there but will be compelled, in the long run, to give up everything. And the more one struggles against this law, the more miserable one feels. It is because we dare not give, because we are not resigned enough to accede to this grand demand of nature, that we are miserable. The forest is gone, but we get heat in return. The sun is taking up water from the ocean, to return it in showers. You are a machine for taking and giving: you take, in order to give. Ask, therefore, nothing in return; but the more you give, the more will come to you. The quicker you can empty the air out of this room, the quicker it will be filled up by the external air; and if you close all the doors and every aperture, that which is within will remain, but that which is outside will never come in and that which is within will stagnate,  degenerate and become poisoned. A river is continually emptying itself into the ocean and is continually filling up again. Bar not the exit into the ocean. The moment you do that, death seizes you.” - (Delivered by Swami Vivekananda at Los Angeles, California, January 4, 1900)  


Introduction

In Fiji, Swami Rudrananda (known more popularly and simply as ‘Swamiji) spent nearly 46 years of his lifetime and was well known for his work among the downtrodden sugar can farmers. He was equally well known as an educationist, a social worker spreading the idea of equality of all people without the imposed communal and linguistic or religious boundaries.  

This attempt at a brief biography is split into various sections. The first part will focus on his birth and life prior to his becoming a monk. Then I will highlight his life as a monk, while still in India. Another part is dedicated to the events that took place in Fiji, fuelling the request to the Ramakrishna Mission to depute a monk to Fiji. The final section focuses on Swamiji’s arrival in Fiji and the work he pioneered during his long and illustrious residence, before leading on to his Mahasamadhi in Fiji.

His life and work was not without controversies; and indeed, he welcomed criticism, remaining unaffected by either blame or praise. As a devotee and admirer, I can only present him to the readers, as I knew him best. Not many will disagree that he made a great change to the lives of thousands, if not millions, both in India as well as in Fiji. I speak as one who knew him even before he set foot on the shores of Fiji.

He never stood to gain anything material personally from any of his ‘exploits’ and indeed he enriched the lives of many in more ways than one.

I do not claim this work to be complete in any way; much more can be written on this great soul whose legacy still lives on.


Part 1 - The Birth of the ‘Pearl’

He was born on 11th March 1901 as the eldest son of a very rich and “high caste” ‘Kammaa Naidu’ family, in a village called Manalmedu in Maayaavaram Taluk (Now known as Mayilaaduthurai), Thanjaavoor District in Tamil Nadu, India. His father’s name was Thiru Kothandaraman and his mother was Thirumathi Bakkiyathammal.

During the year of his birth, India was under well-rooted and established British rule. The nationalist movement for political independence under the great leadership of Mahatma Gandhi was fast spreading. Swami Vivekananda’s clarion call for some youths to join a band of utter renunciates for dedicated social service and the touching appeal of Mahatma Gandhi for youths not to pursue studies in universities primarily and particularly meant for producing graduates to help run the British Imperial rule, did not go unheeded. These calls and appeals had telling effects on many youths who had nationalist sentiments and a great thirst for freedom from foreign rule. In Tamil Nadu, the tear jerking and soul stirring songs of the patriot-poet Bhaarathiyaar were serving as catalysts for change.

Along with the British Imperial rule, there was ‘Hindu Imperialism’, suppressing the so-called ‘low caste’ masses, coupled with ‘landlordism’ of the rich, oppressing the poor labourers. Communal caste practices added to the darkness of the country.  Unfortunately, the word ‘religion’ was used to preserve and propagate casteism; some castes were considered ‘superior’ and others ‘inferior’. This ‘system’ had gone to such a deeply distressing and depressing extent that some ‘low caste’ people were even treated as ‘untouchables’. These people were invariably poor and were kept under control as such, misusing the theory of ‘Karma’.

The Kammaa Naidus were considered superior even among the Naidus. The established ‘system’ was strictly and even harshly followed in villages. Manalmedu was no exception.  
Swami Rudrananda was originally named ‘Muththukrishnan’, the ‘Sri Krishnan’ (the beautifully attractive one) – the rare, valuable, ever-worthy, ever-shining and as pure as the pearl (‘Muthtu’ = pearl, in Tamil).  

Even as a baby and a boy, this first-born son was decked with fine jewels, including a waist band (Kodi) made of gold. Normally, a cotton – or, at best, silk – thread is tied around the waist. A few rich people may have one fashioned in silver. But Muththukrishnan’s father could afford and took pride in putting gold Kodi around the waist of his son. He was the darling of the house and a very special boy in the ‘Naidu Street’ of that village.  

Muththukrishnan (Muththu for short) had his primary education at Paandurangan Primary Paadasaalai in his village and his high school education at Municipal High School (from 1911 – 1916) in the town of Maayavaram. During his high school education, he stayed at his elder sister’s home in the town, some 35 kilometres from his village.  

Then, he joined Bishop Heber College at Thiruchiraapalli (‘Trichy’ for short) in the neighbouring district, about 150 km from his home.

As a teenager in College, Muththu heard and paid heed to the sincere appeal made by Mahatma Gandhi. The soul-stirrings songs of poet Bhaarathiyaar also touched the soft-hearted and sincere youth. Without any hesitation, he discontinued his studies and returned to his village to undertake social service.  

His parents could not – and did not – reprimand their pet son; the force of the nationalist movement was also a prime mover. He immersed himself in social service as per the Gandhian programme in his village and nearby hamlets. This naturally included his contacts with the so called (and so treated!) ‘Untouchables’.  He wore a simple white Khaadhi (hand-spun and hand-woven cotton cloth) dress, consisting of a dhothi and a long-sleeved loose shirt known as a jibba. This was the ‘uniform’ or a Gandhian worker those days.

Yet another source of inspiration on the mind of young Muththukrishnan has to be mentioned here. Very close to Manalmedu are the villages of Aadhanoor and Thirupungoor. Aadhanoor is 10km form Manalmedu, while Thirupungoor is a bit closer at around 8 km. The former is the native place of Nandhanaar who was a noted Saiva Saint born in the community of ‘Untouchables’. The latter village is the place where ‘Nandhi', the ‘Holy Bull’ is supposed to have moved aside in order to allow the ‘low caste’ devotee Nandhanaar to have a clear Dharisanam (view in order to worship) of the Lord in the Siva-Linga- form. Nandhi moved aside upon ‘orders’ from the Lord in response to the devotee’s earnest and respectful request.  All devotees believe this event to his day. During the youthful days of Muthuthu, the story of Nandhannaar and songs connected with his story were both popular and moving. The story of Nandhannar illustrates the struggle of the downtrodden slaves – like the indentured labourers – against the oppressive Hindu Imperialism and the exploitation by the landlords.


A Rebel or a Reformist?  

When Muththu took to his ‘social service’, the very root of the observance of caste-practices was shaken; as a good Gandhian worker, he treated all men and women equally with humanity; he gave special sympathetic treatment to the ‘Untouchables’ who had not only been ill-treated, but also exploited by rich landlords.

Muththu’s father too was a rich landlord, but he had begun treating the labourers more sympathetically. However, the ‘caste-feelings’ and the barriers persisted.

Muththu had deep respect for his parents. I quote: "With due respect to my parents, I did not like to wound their feelings. So, after my visits to the chehri (the secluded part in the village where the ‘Untouchables’ had to live), I would not enter my house. I used to stay out and even sleep in the Bhajanai madam (A separate one-roomed hall set apart for conducting ‘pooja’ and singing hymns – this particular hall was, and is,  just opposite his house.)

Without showing any disrespect to his parents, Muththu continued his positive activities in the Gandhian manner of ‘non-violent non-cooperation’, at his own home. The fact that a youth of a rich family belonging to a ‘high caste’ was able to conduct social service, made a great impression in the minds of not only the poor ‘untouchables’, but also the others in his village and even some neighbouring villages. Even his very visit to the chehri was a revolutionary act in those days. But for Muththu, it was an act of sheer love that gave him self-satisfaction, an opportunity for self-cleansing. It also proved to be a much-needed national service.  The downtrodden had to develop some self-respect. How could there be a ‘Nation’ and a ‘National Movement’ in a country wrought with oppression, suppression and the inexcusable ‘caste system’?

Muththu thus became a respected youth leader in his district. He became an official member of the Indian National Congress under the guidance and leadership of Gandhiji, Jawaharlal Nehru and such great men who sacrificed their wealth, prospects and even health for the Freedom Movement.  

At that time, the ‘Congress’ was the only political party that carried on the struggle for political independence. The members of the Congress were also expected to work for the upliftment of the masses, especially the disadvantaged ‘Untouchables’, whom Gandhiji rechristened as ‘Harijans’ (God’s people).

Young Muththukrishnan became a leader of the Congress movement in his District.  Later, his family background, his education and above all, his utter devotion and dedication to the noble cause of the Freedom Movement, contributed to his being inducted as a member of the All India Congress Committee (AICC).  


Muththu and the Police  

The all-powerful British rule was being challenged and even though Congress was strictly following a non-violent path, all Congress members came under official scrutiny of the British-controlled police force. Muththukrishnan was no exception.  However, they could not prosecute him, because none of his actions were criminal; and all his social activities were based on non-violence – going to a chehri involving himself with the Harijans, teaching them basic hygiene, singing and teaching hymns.  

In the year 1921, Muththukrishnan was to attend the AICC meeting at Allahabad (Uttar Pradesh, North India), as he was one among ten representatives from Tamil Nadu. The District police authorities were alerted to this and they wanted to prevent his participation. It was not illegal to take part in the meeting, but they wanted to take some psychological advantage by holding him back. They followed him on his train journey from Maayaaram to Villupuram Railway Station, where he was to catch another train in the night for his onward journey to Madras (now known as Chennai) and then Allahabad. Since he had some time in hand, he left the station to meet a friend in the town, but upon his return to board the next train, he was met by the Station Master and a police officer! The Station Master asked Muththu for his ticket, which he promptly produced (as he had bought it earlier in Maayaavaram). He was then questioned about the ticket and all sorts of irrelevant questions were raised till the train he was to board left the station.

Smelling a rat and rightly suspecting the police action behind the strange behaviour of the railway official, he left the station. Resourceful Muththu then engaged a private car in the town of Villupuram and caught the same train at another station (Thindivanam) to Madras, from where he continued his unhindered railway journey to Allahabad!

In this manner, he reached Allahabad and attended the AICC meeting as well!


Part 2 - A Turning Point

The rainy season in 1923 inundated the whole district, especially the low-lying area in Maayaavaram. It caused great damage and thousands of poor people lost their huts and their meagre possessions. Most of the farms –mostly rice fields –were under water for many days. Food and shelter were needed for thousands.

Along with other sources of help, monks from the Ramakrishna Mission also arrived to assist with the relief work. Swami Akhilananda and Swami Kedareeswarandanda from the Madras Branch came to survey the area. These two Swamis badly needed someone to assist them with the local language. In Muththukrishnan, they found an eager and able-bodied young man who could speak Tamil, Telugu and English.  Besides, he was already actively involved in social service and had the trust of the local people.

This was perhaps God’s plan for Muththu! And, for Muththu, this was the firs time he had seen, to quote Swamiji verbatim, “English-speaking Sanyaais, wearing spectacles, dressed neatly in their long sleeved jibbas in girvaa (saffron) coloured matching dhotis and above all, with a good fountain pen in their pockets”!. Never before had he seen Sanyaasis in this way.  Muththu of course had come across other Swamis, but they had all appeared disadvantaged in their clothing and none had spoken English, let alone had a decent fountain pen in their pockets! (Fountain pens were a rarity those days and thus it was a point that was noted by Muththu). In his experience, Sanyaasis often wore tattered and dirty clothes.

Muththu had heard of Swami Vivekananda and had even read some of his speeches. He had been impressed by Swami Vivekananda’s call for some youths to dedicate their full lives to serve the cause of upliftment of the poor and the oppressed. While Muththu was already serving the poor, he knew that more devoted service was required in order to make a real difference. And the only way for him to accomplish this was to take up monkhood (sanyaasam), unhindered by family attachments.

As he worked tirelessly day after day, with the Swamis in the flood relief work for 8 months, he was inspired to join the Order of the Ramakrishna Mission. That was a turning point – and a point of no return - for young Muththu.

He then followed the two monks and reached the Ramakrishna Math, Mylapore (Madras). He met with Swami Sarvananda, the President-Maharaj of the Math and expressed his earnest desire to join the Order. He was asked whether he had the permission of his parents, to which the reply was “No”. So, he was asked to go back and seek their consent and approval. He would be welcomed into the Order only if his parents gave their blessings.

Muththukrishnan returned to Manalmedu for this purpose. I quote: ‘My father openly wept. He could not lose his son – the first son – and that too to become a Sanyaasi. My mother was calm; she took a different view and said: “If our dear son becomes a monk, according to our Shastras (scriptures), seven generations prior to ours and seven generations after our present one, will be redeemed and blessed. Haven’t we heard of this? Let our Muththu, our first and eldest son, become a Sannyasi; bless him; this is no time for crying; we should be happy to bless him’.  

Thus, the father too reconciled and gave his son his blessings. Then a great feast was organised for the whole village. Harijans of the village and nearby hamlets were also fed. There were bhajans and poojas. The main pooja, of course, was the feeding –nay, feasting – of the poor. It was a unique occasion for all those who took part. Who could imagine, in those days, Harijans feasting along with high-caste people; it was a mini-revolution in itself!

Armed with this kind of permission and blessings, Muththukrishnan returned to Madras to begin a new life.  

With reference to Muththukrishnan joining the Ramakrishna Order, a senior monk, Reverend Kedareeswarananda used to state with pride and privilege: “Yes, we found a Muththu (Pearl) in the floods of Tanjore District; we are proud of that pearl, Muththu Maharaj!” (In fact, intimate friends among the monks and some devotees, continued to call Swamiji as ‘Muththu Maharaj’, the work ‘Muththu’ alluding to his original name ‘Muththukrishnan’.)

Now followed the training period. Muththu was sent to Calcutta (now known as Kolkatta) to undergo the requisite training at the Belur Math, the Ramakrishna Mission HQ. He received spiritual initiation through H. H. Swami Sivananda Maharaj. With his Guru’s blessings and in company of other novices and monks of the Math, Muththu followed the required disciplined life for four years. A simple white dress, simple but wholesome food, time for prayer, study and mediation, etc. formed part of his new pattern of life in preparation for taking up the life of a monk.  

In 1928, he was ordained as a monk of the Ramakrishna Math, under the new name of Swami Rudrananda.

A fitting name indeed! The word ‘Swami’ – which precedes the name of a monk – means: ‘One who possesses everything’. This can be interpreted as one who has renounced all worldly connections and all material wants and thus becomes the owner of all things – without attachments. God is the REAL Swami; next to or along with God comes a monk – who is also referred to as ‘Swami’, by virtue of his taking up a life of renunciation, with the determination of dedicating his life to the service of all. Ananda means bliss. Ru means ‘suffering that makes on cry’. Dra means ‘one who drives away’. Therefore, Swami Rudrananda means ‘a man of renunciation who enjoys bliss by driving away the suffering of others’.  

So, Muththukrishnan, who even in his youth, helped alleviate the suffering of the downtrodden, who shed silent tears in the slums became Swami Rudrananda! None other than his Guru, who was also the second official President of the Ramakrishna Math and Mission at the time, gave this name. Words of such great mean come as inspirations and blessings and names given by such great souls gain more name and fame!


Part 3 - The Call from Fiji

Even as a novice and as a monk later on, Swami Rudrananda (henceforth referred to as Swamiji for short) used to be one of the personal assistants to his guru and President-Maharaj, Swami Sivananda. Swamiji accompanied him on his visits. On one such visit, sometime in the early 1930’s, the President-Maharaj and Swamiji met with the famous Dheenabandhu, Rev. C.F. Andrews. The title Dheenabandhu (friend of the poor) was lovingly conferred upon him by Gandhiji in recognition of his selfless dedicated service to Indians in general, but particularly to the Indian indentured labourers in Fiji.

Rev. C.F. Andrews was a great social worker who served the poor with a deep sense of real Christianity in its broad sense. A Methodist missionary from a highly respected English family, he had visited Fiji three times to do whatever he could to improve the conditions of those labourers. He undertook his mission step by step, until the whole indenture system was itself abolished. In grateful memory of the services of the Reverend, the Indians in Fiji named at least three schools after him: Deenabandhu Primary School (Suva), Government Andrews Primary School (Nadi) and Andrews Primary School (Sabeto) (For reasons unknown, ‘Sabeto Andrews Primary school’ was changed to ‘Sabeto Indian Primary School’, and ‘Dheen Bandhu High School’ in Suva became ‘Indian High School.’)

Swamiji with his parents Photo taken in 1939, just before Swamiji left for Fiji

After one of his visits to Fiji, Rev. C.F. Andrews came to Madras to participate in a Conference of Christian Missionaries. When he found out that Rev. Swami Sivananda was also in Madras at the time, he sought audience with him. Swamiji was also present at the meeting. In that meeting, C.F. Andrews appealed to Rev. Swami Sivananda to do his best to send a Swami of the Ramakrishna Mission to serve the labourers in Fiji. He emphasised that a Swami of the Mission would be the appropriate person to work among the people of different communities, castes and creeds. The President-Maharaj’s reply was simply, as usual, “Let Guru Maharaj’s5 will be done.”

Till this point in time, there had been no thought of establishing a Mission in far-flung Fiji. As far as we know, no one influenced Rev. C.F. Andrews to make this request; having felt the need, he had conveyed his feelings to the Mission.

In a completely separate move, the Sangam (TISI Sangam) in Fiji had also started the ball rolling. The Sangam was formally inaugurated on 10 January 1926 at the conclusion of the birthday celebration of Swami Vivekananda. This was the very first celebration of this event in Fiji and it was held in Raki Raki, where Rev. Sadhu Kuppuswami was working as a Tamil teacher and as a social service volunteer. That he was a spiritually developed soul goes without saying.

In the formal meeting held at the conclusion of the celebrations, the very first resolution was that the organisation be called, ‘Sanmarga Sangam’. The second resolution was to write to the Ramakrishna Math, Mylapore, Madras, asking them to arrange to send a monk of the Mission to assist in the work of Sangam.

Letters followed one after another from Sangam (i.e. from Rev. Sadhu Kuppuswami,
Founder-President and from M.N. Naidu, a prominent businessman/ philanthropist and an influential Executive Committee Member – very few others could write Tamil in those days), appealing to the Ramakrishna Mission.

The HQ of the Ramakrishna Mission decided to respond favourably to these persistent and continual requests and selected Swami Avinashananda to make a trip to Fiji.  Swami Avinashananda had just retuned from Ceylon (now Sri Lanka) after giving initial shape to the ‘Math’ and Mission Centre there. The Sangam provided the funds for this journey.


Swami Avinashananda

This Swami was a person of striking and towering personality in all respects.  Physically very tall, with a luxuriant grey beard, large eyes were part of his physical attributes. He walked briskly with a regal bearing, holding a stout stick in his right hand; he cut a very imposing figure that no one could miss. He had qualified with a M.A. degree in English from the one and only college in all of South India that catered for this post graduate course – it was the Presidency College in Madras. Only a few amongst thousands of graduates with B.A. would even qualify for this course. He had worked as Sub-Editor of the outstanding English Daily, ‘The Hindu’, published in Madras. He had also worked as Principal of the Surat National College (Hon. A. D. Patel was one of his students in that College.)

Further, Swami Avinashananda was a gifted linguist. He spoke Tamil (his mother tongue), Telugu, Malayalam, Kannada, Hindi, Gujarati, Punjabi and Bengali – and all of these as if they were his native tongue! He was a gifted scholar of Sanskrit – his knowledge of Sanskrit was as deep as it was in English.  

Instead of furthering his illustrious career, he chose to become a monk.  

At the time of his call to go to Fiji, he was a very senior monk; he had been one of those who had pulled the chariot upon which Swami Vivekananda rode on his return form his groundbreaking and victorious visit to America. His Guru was Swami Brahmananda, the very first President of the Ramakrishna Mission.

Swami Avinashananda was the moving force behind many publications, including the authoritative and well-known voluminous ‘The Cultural Heritage of India’.  Apart form authoring several articles in English and Tamil, he published a great work in Tamil, entitled Thiru Arulmozhi in which he explains, in simple language, the meanings of several famous Tamil hymns. This piece of work was the first of its kind in those days. Two remarkable features in that rare work need special mention. The elaborate article on Bhakthi is not only scholarly, but also outstanding in clarity and authenticity. The other aspect equally significant is to do with archana. In those days, performing archana in Tamil was virtually unheard of. Swami Avinashananda, back in 1943, published archanas in Tamil in that book.

His personality, scholarship, linguistic and organising abilities, including his skill in handling different situations and in conveying his message to different people at different levels and above all, his personal acquaintance with several scholars and men of note, made him the natural choice of the R Mission for pioneering work such as what was required in Fiji.

He arrived in Fiji by ship and landed at the Suva Harbour on August 8, 1937. In July 1938, he left on his long voyage back to Colombo. Within that short time, he gave proper shape and direction to the Sangam. It was he who registered Sangam as a proper entity under the Company’s Act. Perhaps with able assistance from Messrs A. D. Patel and S. B. Patel, he helped frame a constitution for the Sangam.  He met with Sir Arthur Fredrick Richards (the Governor), the Chief Secretary and other high officials for facilitating quick and positive decisions. He addressed several public meetings, advising people with positive ideas and programmes.

When he departed in July 1938, he left Sangam as a strong and well-organised body, with even the ordinary people feeling a sense of self-respect and pride. He also gave the assurance that a much younger and more energetic Swami would follow as soon as possible.  

That was Swami Avinashananda’s short but epoch-making era in the history of the Sangam and Ramakrishna Mission in Fiji.


Part 4 - The Karma-Yogi in Madras

While these developments were taking place in Fiji, Swami Rudrananda was posted to Coonoor in Tamil Nadu after ordination and later to Mylapore Math in Madras.  His duties included the editorship of a Tamil monthly – Ramakrishna Vijayam.

One bright day in 1933, at round 1.30 pm, a fire broke out in a hamlet in Mylapore.  Poor people like rickshaw pullers, toddy tappers, washermen, etc. dwelt in this hamlet of thatched sheds. In just a matter of minutes, the huts were razed to the ground and people were rendered homeless. Whatever meagre possessions they had were also lost.

Swamiji resided in the Math not far from this hamlet. He rushed to the site and assessed the task that lay before him; it was a challenge requiring urgent relief for the hapless victims. He immediately organised a small band of youths – including some senior students of the Ramakrishna Mission Student’s Home, which was situated just a few yards away. They collected food for the victims and organised to feed them. They also collected clothes, money, utensils, etc. for distribution.

Under Swamiji’s trustworthy, responsible and dedicated leadership, a relief committee was formed. The saffron cloth of a monk from the R Mission had its own appeal and Swamiji himself had good contacts with some influential people in the community. The volunteers made door-to-door appeals. The response was immediate and generous. Madras Corporation was approached for allotment of some land to build a new settlement for the displaced and this was subsequently approved and the plan implemented. In this manner, a small settlement of about 200 huts took shape and was aptly named Ramakrishnapuram.

Swamiji’s work did not end there. He then gave shape to a volunteer organisation called Ramakrishna Thonndar Sangam, devoted to social upliftment service. He challenged the volunteers with a very interesting subscription rate to this organisation – ‘One hour’s labour of love per week’.

A small band of volunteers were more than happy to pay their dues in this manner, working with the poor children of this hamlet.  Among those who joined up were two people known to some people in Fiji – Mr. P. N. D. Moosad (a former Principal of Sri Vivekananda High School, Nadi for many years) and Mr Krishnamurthi (Librarian of Ramakrishna Mission Library, Fiji). The former was a senior, college student who later followed Swamiji to Fiji and the latter a librarian).  A couple of more people of note included Mr S. Arjuna Raja (a current Director of RAMCO Ltd (India) and Mr Ayyasami, who became the famous ‘Radio Annaa’. All the three brothers in my own family were also volunteers.

Even as the new huts were being built, Swamiji had arranged for a spacious brick and tile prayer hall to be constructed at the centre of the settlement.  This is where the volunteers would meet and interact with the children.  

In those days, electricity supply had not reached this area of Madras. Small kerosene lamps were the only source of light. Children from this settlement attended a school nearby, but they had no facilities to study at home. Swamiji arranged for a benzene-lit lamp that could illuminate the entire prayer hall complex. Here, the children could study in the night and some volunteers provided free tuition. Some of them taught these children devotional songs. Often, Swamiji – who was himself a good musician, singer and composer – led them all in singing the bhajans.  

A remarkable transformation took place during this rebuilding effort.  Not only were the huts rebuilt, but also many lives were transformed.  For instance, these children from the hamlet, in keeping with the trend, used to address even the volunteers as Swami.  They were then asked to refer to the volunteers as Anna (elder brother) and only Swamiji would be addressed as Swami.  This was huge psychological upliftment for the children who could now look upon these young, well-to-do and educated men – some of whom came from ‘high caste’ families – as ‘elder brothers’.  For once, they no longer felt totally ostracised and were ‘allowed’ to feel brotherly love for people of even ‘higher castes’.

Swamiji did not stop with that. He arranged for picnics, educational trips to places even outside the city and broadened the children’s experiences. Deepavali festival took a deeper meaning when the volunteers applied oil on the young children and helped them bathe with soap. To the delight of the youngsters, new clothes would also be distributed. Other annual festivals would also be observed and celebrated in the temple hall, preceded by processions around the colony. Offerings of special sweets – a rarity for the people of the hamlet – would be distributed. For all these and more (supplying text books, note books, for instance), Swamiji and the volunteers would collect donations and gifts from people who could afford and who only needed a loving ‘knock at the door’. Swamiji also opened and helped maintain savings bank accounts for those families whose wage earners usually wasted their meagre earnings in consuming alcohol.  

With all these developments, a new way of life dawned upon these people.

Swamiji extended similar service to yet another small settlement nearby. This was Pallakkumaaniyam and only Harijans resided there. (R. Puram, in contrast, had people of different ‘low castes’, considered a class higher than the Harijans!)

Swamiji was an instrument in breaking such artificial barriers among human beings through the service of love. That was in keeping with the pattern of Ramakrishna Mission and that propagated by the Gandhian Movement.

Initially, the Thonndar Sangam met periodically at the homes of the volunteers.  Later, a small hall was built across the R. Math and named R. Thonndar Sangam Hall; meetings were then held in the purpose-built hall. Annual meetings became a regular feature under the chairmanship of leaders of the public. Annual reports and accounts would be presented. The publicity and accountability added to the prestige of the Thondar Sangam. The volunteers also visited patients in hospitals, distributed books and journals, read to the illiterate and disabled patients.  

Meanwhile, Swamiji, through his tireless efforts, became specially marked as a monk meant for ‘service to humanity’ – a Karma Yogi.
 

Part 5 - Swami goes to Fiji

So when Swami Avinashananda returned from his mission to Fiji, Swami Rudrananda became the most suited choice to assist Sangam. It was not only his Karma Yogi status that was appealing for this mission, but also the fact that he was fluent in English, Tamil and Telugu. This would facilitate a good rapport between him and the TISI Sangam, Fiji (the united organisation of South Indians following the path of righteousness).  

To aid the efforts of Swamiji, Swami Avinashananda selected Mr. Ganeshwar Rao from Andhra Pradesh and Mr. Ramakrishnan B.A., L.T., from Tamil Nadu. While the former was to teach Telugu, the latter would teach Tamil. Of course, both were highly qualified to teach English and other subjects too, to the children of the indentured labourers.  

A great welcome was given to Swamiji and Mr. Ramakrishnan (and family) when they arrived in Suva Harbour on 24th February 1939.  

The youth of Suva Sangam had built a Valibar Sangam Hall and they gave a rousing reception to Swamiji and Mr. Ramakrishnan. Swamiji officially opened the Hall and a public reception was held following that at the Lilac Theatre. Many such gatherings and meetings (some as many as 2 or 3 a day) took place on their journey to Nadi.

The work Swamiji did in Fiji started with the organisation of Sangam and its activities.  


Sangam

Senior members of the Sangam, like Rev. Sadhu Kuppuswami, Mr M. N. Naidu, including Mr A. D. Patel worked alongside Swamiji. Mr Patel was associated closely with the framing of the Sangam Constitution and his association grew closer after the arrival of Swami Avinashananda. While there was no other lawyer to help Sangam in the legal area, Mr. A. D Patel and Mr. S. B. Patel, who came from a Gandhian background, were ready to help the downtrodden even prior to the arrival of Swamiji. They were – by turns – Managers of the Sangam before Swamiji took over and also in the periods of his absence.

Sangam was a really united organisation consisting of people of Tamil, Telugu and Malayalam origins. There was no distinction between various religions: the uniting feature was their respective South Indian languages. All these people felt proud of themselves and people like Swamiji and Mr Ramakrishnan and Mr Ganeshwar Rao strengthened their self-respect.

After all preliminary meetings, an Annual General Meeting of the Sangam was held on 29th and 30th April, 1939 (within a couple of months’ of Swamiji’s arrival). Several policy-making resolutions were passed, one of which was that the Sangam was there to serve ‘all’ people: not merely those of South Indian origin.

By this time, a Sangam flag had been designed with the symbols of the three main religions, with the background colour as saffron, standing for renunciation and service. The motto propounded by Swami Vivekananda was selected by the Sangam as their motto - ‘Arise, awake and stop not till the goal is reached’.

Their immediate goal was to establish and run schools and temples. Within a matter of 3-4 years, many were established. Incidentally, voluntary workers offered their free services in these establishments in the early years!
‘Sugar’ Swamiji

Amongst all the ‘exploits’ of Swamiji, the most outstanding one was perhaps his work for the upliftment of the sugarcane farmers of Fiji. This led him to be christened as the ‘Sugar Swamiji’ even by some other Swamis of the R. Math. How did this all begin?

As mentioned in the preceding pages, Indian nationalism was spreading fast and wide when Swamiji was a mere boy. During that period, the spirit of nationalism struck roots in the collective minds of youths; in Tamil Nadu, the fire of patriotism was lit and fanned by the great nationalist and poet, Bharathi (Sri Subramanya Bharathi). His composition entitled, ‘Karumbuth Thohttaththileh!’ – Was an especially moving poem about the great sufferings of the indentured Indian labourers in Fiji – especially that of Indian women.

Anyone who reads those lines even today will be moved. No wonder young Muthukrishnan with his soft heart and patriotic feelings was also moved.

Swamiji came to Fiji with that moving ‘song’ still ringing in his ears. When he moved with the people – almost all of whom were sugarcane farmers – he realised that the C.S.R. Company (Colonial Sugar Refining Company) was not only ‘extracting juice out of sugarcane’, but also ‘extracting the blood of the helpless farmers’; that is, exploiting them outrageously with impunity.

Who was there to question the ‘Company’? The all-powerful Company was the unquestioned authority in Fiji. The then-colonial government not only did not want to, but also could not question the Company. Many roads, bridges and telephone lines, especially in the ‘cane-belt’, were ‘company-owned’! The government had to use those facilities with the ‘compliments’ of the Company! How callously the Columbers (Local word for the Australian superintendents – those who took attendance of the labourers by calling out the ‘numbers’)  and the Indian sardars treated the labourers (and the womenfolk in particular) are all recorded (partly) in some publications.

One telling fact that struck Swamiji was that the farmers were paid too low a price for the sugar cane supplied to the ‘Company’ – the ‘Company’ that was operating as a monopoly, buying all the sugar cane produced through hard labour. Swamiji realised that if the farmers got their due share in the form of reasonable price, they would be a happier lot.

For example, the Company, in those days, paid only 2 shillings (20 cents) per ton of cane. Even after allowing for the value of the currency at that time, this price was still extremely low. In some cases, this sum was not even given, under the ‘excuse’ or for the ‘reason’ that their cane produced just molasses – not sugar!

When Swamiji studied their ‘contract’ (which was in English, between illiterate farmers and the CSR), even he could not understand it fully. He consulted Mr. A. D. Patel (AD), a leading lawyer (and someone who was sympathetic towards the plight of the farmers through his association with the Ramakrishna Mission as well as the Sangam); the Bar-at-Law too could not grasp the full implications of the conditions noted in the ‘contract’. Both of them made a trip to Sydney, where the C.S.R. had its headquarters.

Upon such representation and pressure, the Company raised the price a fraction.  The Swamiji and ‘AD’ organised a ‘Farmer’s Strike’ – a form of non-violent, non-cooperation in the Gandhian tradition. Though they were not imprisoned, Swamiji and ‘AD’ were put under ‘house arrest’’; they were not allowed to move out of Nadi area.

A commission of enquiry followed. The price for cane was again increased. Then, another strike took place, followed by yet another commission of enquiry. Lord Denning then came out with his plan known as the ‘Denning Award’.

Suddenly struck with the prospect of lowered profitability, the CSR threatened to close the ‘mills’. It was then Swamiji who advised the Government of Ratu Sir Kamisese Mara to buy them off, thus calling the company’s ‘bluff’.

After years of struggle, the CSR (which later operated under the name of South Pacific Sugar Mills – SPSM), had to leave Fiji and the Fiji Sugar Corporation (FSC) became part of Fiji’s own economy. Thus sugar industry was nationalised.

For all these and more, Swamiji remained the Senior Representative of the farmers in the Sugar Council of Fiji. He represented their case in the Council. In that capacity, he visited different countries, including Australia, China, India, etc. at least twice.  

He had a sense of satisfaction of having raised the price of sugar up to $F47.00 per tonne and up to 80% of the profits were to be shared among the farmers – a world record!

He was given the honorary position of the ‘Senior Farmers’ Representative’, in the Fiji Sugar Council until he attained Maha Samadhi.  He was even offered the title of O.B.E by the Government of Fiji (by Ratu Sir Kamisese Mara), but Swamiji politely declined with the statement:  “A monk never seeks such official honours”.  

It is no wonder that Swamiji has been fondly referred to as ‘Sugar Swamiji’.

Rev. C F. Andrews played his part in the abolition of the indentured labour system, while Swamiji worked towards improving the economic and social conditions of the farmers. Perhaps Swamiji’s life in Fiji was meant to uplift the position of cane farmers of Fiji. That purpose was fully served. The ‘poor’ farmer became almost a ‘rich’ farmer. The economic improvement of the farmers opened the way for them to establish schools and temples – Swamiji directed the farmers in these positive lines. Even now, the number of Sangam schools is the largest, compared to that of any other single organisation in Fiji.


Empowering the people

Indian independence in 1947, gave boost to Swamiji’s work in Fiji – building of Sangam Sarada Printing Press, running of the ‘Pacific Review’ (the only English weekly at that time), the ‘Na Pasifika’ in Fijian and ‘Jagriti’ in Hindi.  The main purpose was to maintain a ‘voice of the oppressed’. Swamiji, even back then, knew the power of the Press to stimulate revolutionary changes.  

The local newspaper, the ‘Fiji Times’, the only English daily at that time, once ran an editorial on the ‘The 12 Evil Men of Fiji’ – and Swamiji was one of them! Of course, AD was another!

Money, vested interests and politics play all such games!


The Educationist

Swami Vivekananda said, ‘We want the education by which character is formed, strength of mind is increased, the intellect is expanded and by which one can stand on one’s won feet.”

Swami Rudrananda also understood the value of educating the masses as a sure shot way of uplifting the people. When he came to Fiji, there were hardly any opportunities for the children of the poor farmers to get educated. There are many well-placed people today who are thankful for the opportunities provided by Swamiji’s forethought. These are people whose parents themselves were illiterate and yet they went on to become professionals, or to run successful businesses.

The Ministry of Education used to refuse to give permits for the Sangam schools to start, but Swamiji would still go ahead. The Ministry had no choice but to relent:  in some cases, like Shri Vivekananda High School (SVHS) (Now known as the Swami Vivekananda College) in Nadi, the permits would materialize the night before the school was to commence! SVHS was established in Nadi in 1949 to fill a great need for high school education.

Swamiji’s foresight knew no bounds: he started thinking about a University, way back then! He established the University Tutorial College (affiliated to London University), in Tailevu. Swamiji was a member of the Education Advisory Council for the whole country. When the motion for considering the opening of a University in Fiji was brought up, the Education Advisory Council, led by the then-Director of Education, turned it down. Swamiji was the lone member supporting the move (I was his personal secretary/assistant, typing letters to different bodies, including London University, Director of Education (Fiji), different High Commissions, etc.)

When the Director of Education came to Nadi, especially to discuss this matter, he asked Swamiji how the University graduates would be employed (assuming that there was a University and they graduated from there). Swamiji told him that it was our duty to provide for higher education: employment opportunities were of no immediate concern. In his words, “I would like to see every next young youth with a University degree. I would like to see highly educated farmers.”

UTC was run just to show the need for provision of post-secondary education in Fiji. It proved a catalyst for setting up of the University of the South Pacific. When ‘Higher Education Mission’ came from England, Swamiji – the ONLY member in the Education Advisory Council who was campaigning for a University to be set up in Fiji – advised the Commission. And, the University of South Pacific (USP) was established! In this, Swamiji worked with AD with mutual consultations. The ‘failure’ and the ‘loss’ of UTC took the form of USP! (An editorial was published in the ‘Pacific Review’ on the need and the ways and means of establishing a University in Fiji, serving the Pacific area). Now, it’s a fait accompli!

Swamiji also established the Rural Development School (RD School) in Nawaicoba to specifically cater to those who could not do well in academic education, but whose future could not be neglected. Additionally, he made arrangements to have an extra class at SVHS for those who wanted to re-sit the Fiji Junior Certificate examination. In Government schools, ‘failed’ students at all levels were merely shunted out in order to maintain good ‘pass rates’. Are not ‘failed’ students human beings to be cared for? Under Swamiji’s and Mr. A D Patel’s vision, SVHS provided the needed help. To quote AD; “Our school is for all who want education”.

In all these efforts, Swami Rudrananda showed the path to others. He paved the way for others and Fiji now boasts of several primary and secondary schools and a University that is renowned throughout the South Pacific region.


The controversies put to rest

“Tell the truth boldly whether it hurts or not. Never pander to weakness. If truth is too much for intelligent people and sweeps them away, let them go; the sooner the better. Childish ideas are for babies and savages; and these are not all in the nursery and forests, some of these have fallen into the pulpits”.  – Swami Vivekananda.

Anyone involved in pubic activities, including work against vested interests like the rich and powerful CSR Company and the colonial government of the day could not escape criticism and opposition in different forms, from different people, including Indians! Swamiji was no exception. Even great souls like Gandhiji could not escape criticism.

I would like to do my bit in setting some records straight, not that it would matter to Swamiji in any way. As someone who was ‘close’ to Swamiji, I was privy to this thoughts and intentions.

1. Did he misuse or misappropriate money?

No! Of course he used, but he never misused. If he had indeed misappropriated funds, the powers that be would have used that ‘charge’ to get rid of Swamiji.  The truth is that he used whatever money was available in his capacity as the General Manger of Sangam to the general use of the Sangam as a whole and for activities promoting the interest of the public in general. For example, if a particular Sangam School owed money to the Government (in those days, private schools had to pay a certain levy to the Government)  and that school did not have any money, Swamiji borrowed the funds from another Sangam school to pay off the debts of the other needy school. As these fund transfers were properly accounted for, the accounts would be balanced later on, when funds became available. All such transactions were duly announced and approved by the committees concerned. It goes without saying that he never used any money for any personal use. As a good manager, he simply made efficient use of the resources available. His personal needs were met by Sangam and devotees.   
   
Some of the decisions he made with regard to efficient allocation of funds did not make him very popular. I have a personal experience to recount. Once, the salary of some ‘India Teachers’ at Shri Vivekananda High School was withheld for a short period. I was also one of those affected. Another affected teacher complained to me, as I was considered ‘close’ to Swamiji! I explained to him, “For want of cash at the moment, if we (teachers from India) are not paid our MONTHLY salary on time, we can go on for part of a month, or even a full month. After all, all local Indian shop keepers will supply our needs on credit because of Swamiji. But the workers in the Press (who were paid WEEKLY wages) have to be paid at least once in TWO weeks! As far as I am concerned, I have no problem, with this situation. Who paid for our passage from India to Fiji?” The need of the ‘press workers’ was more ‘pressing’ (pun intended) than that of the ‘India Teachers’, of course.

Swamiji immersed himself fully in Sangam (Till the actual legal division of Sangam and the Mission as two entities took place, there was no Ramakrishna Mission as such)  activities as a form of pure social service. There was no division of ‘Sangam’ and ‘Ramakrishna Mission’ in his mind. Even after the legal separation, Swamiji continued to serve (and was even unanimously elected to serve) as the General Manger of the Sangam – of course, as from the outset, without any remuneration of any sort. This was the position till the new Sangam officials took the helm.

The new Sangam authorities appointed Mr. Doraiswami Naidu (who was the Office Manger of the Sangam under Swamiji), as the General Manger of Sangam. They audited all accounts and there was no question of any misappropriation.   

There were more such instances of ‘cross-funding’, for example for the University Tutorial College (UTC) (Because of such ‘shifts’ of money, the ‘India Teachers’ (only they, and not the ‘Fiji Teachers’) were not paid their monthly salary around twice on different periods) here was no money and funds were ‘borrowed’ from Shri Vivekananda High School.

Money from Shri Vivekananda High School was used for UTC (SVHS money was used also for the Rural Development School at Nawaicoba), Tailevu, mainly to bring teachers – one from England, two from India (One of the teachers thus recruited –  Dr. S. Muralidhar – is now the Head of School of Education at the University of South Pacific, Fiji. When selected by Swamiji, he had a M.Sc. degree, and was highly qualified to teach Physics, Chemistry and Maths. Son of a head-master (principal) of a high school, he comes from a highly cultured family background too.)

Swamiji thus served the cause of the poor farmers with three main purposes:
    
a.    To increase their income.
b.    Building up public awareness and opinion by starting the ‘Pacific Review’, ‘Na Pasifika’ and ‘Jagriti’. For these and related work, he started the Sangam Sarada Printing Press. One Tamil monthly ‘Sangam’ was also run…
c.    To spread education – towards this, he started (i) many Sangam Schools; (ii) SVHS; (iii) UT College; (iv) R D School in Nawaicoba.

He used the available resources in all these fields as and when and where necessary. He borrowed money from some banks and even friends when needed; he had the following of the people who had full faith and trust in him. Who is a good manager? One who utilizes all resources and builds profits, of course! He did not wait for the ‘money to come’ and then start! He had the firm conviction that – I quote, “In Fiji, people will contribute their share when they SEE a project in solid form, unlike in Singapore and other places”.  

He had yet another conviction. Again, I quote, “Even the richest country in the world, the USA, runs on deficit budgets, year after year”.  

Yes Swamiji ran several institutions on deficit budgets and slowly but steadily built up the assets. These assets for the Sangam were NOT built up through the ‘4 anaa’ (i.e. 5 cents!) annual membership subscriptions. Though the subscriptions were raised to 2 shillings/£ 1 & £ 2, etc. later, the sums raised through subscriptions was meagre, to say the least. Later, after Sadhu Kuppuswami’s demise, one Mr. Nagaiyah was appointed to go from place to place to collect subscriptions. Even then, the income was not adequate. However, Mr Nagaiyah – a widower and devotee – also served another useful purpose for the Ashram: he maintained the much-needed constant touch with the people in the villages.

Another example of ‘waste’ was the R. Library. But the librarian, Mr D. Krishnamurthi, built up a free library through mere correspondence and was later instrumental in the opening of the government-run Western Regional Library! Mr. Krishnamurthi was a qualified Librarian who had worked as the Librarian at Ranade Library (Mylapore, Madras) and he also had some experience in journalism in his work as sub-editor of, ‘Jaya Bharati’, a Tamil daily. Thus, he helped Swamiji in running the ‘Pacific Review’, ‘Na Pasifika’, ‘Jagriti’ and ‘Sangam’’.  Mr. Krishnamurthi was also a ‘Private Secretary’ to Swamiji – a 7-day worker on a meagre salary. He even started a mobile library, (Jnana Ratham), the first of its kind in Fiji.

This was the Swamiji as we know! He lived for others, a real Karma Yogi and a Sanyaasi of the great order, R Mission, best suited to meet the needs of Fiji in those days – yes, one has to note the historical period in which he worked.


2. Was Swamiji a ‘Politician’?

What part did he play in Fijian politics? Why and how far did he help AD? Swamiji, with his earlier background in India and with his knowledge of the world, was quite aware of international and national politics. In India, he was a Freedom Fighter; he was for Independence in Fiji too. But, he kept himself away from active politics; he did not take any direct part in local politics. Still, to him ‘political activity’ was yet another form of social service – a path or push towards REFORM.

If a parallel can be suggested, Swamiji was like Gandhi in India. Gandhi was NOT an official member of the Indian National Congress, but he DID influence its working till Indian Independence.

For helping the farmers’ cause, Swamiji – even as the Senior Farmers’ Representative in the Fiji Sugar Council – DID encourage the formation of the Fiji Farmers’ Federation, which became ‘Federation Party’ and later the ‘National Federation Party’.  

Since AD proved himself a dedicated worker for the farmers, Swamiji and AD worked together – not only in the work directly involving cane farmers, but also in the field of education, culture and the Ramakrishna Mission. AD used to take active part in the Sunday ‘Gita Class’ also.
Both of them - one a Swami and the other a lawyer and a man of the world - had common ideals and ideas. There was mutual consultation. While Swamiji was a dedicated monk of the R.  Mission and all for serving the poor and the oppressed, AD was a lawyer of the highest order and he had the heart and time for the poor too. In a way, the two of them found a common cause to work for. To extend the analogy, if Swamiji was Gandhi, then in AD he found a ‘Nehru’, or a ‘Sardar Vallabhai Patel’!

In ordinary politics, some will talk according to their own vision and views. Some used to say that ‘Patel used Swamiji for his own political ambition’. The fact was that Swamiji and AD had common ideals. It was also a fact that while Mr. Patel actively entered politics, Swamiji remained in the background, guiding the farmers.  

While the farmers - like their counterparts in India - were illiterate, they were not ignorant! They too knew who was genuinely interested in their welfare. AD - by continuing to only practice law - could have amassed more wealth and lived with more luxuries; but he DID have the interests of the farmers at heart. Both Swamiji and AD worked hand-in-hand to improve the economic status of the farmers and to improve the educational facilities for all, irrespective of race or religion.

Yet another unique step taken by them was to have multi-racial schools. For example, all Sangam schools and SVHS were multi-racial from the start. The Suva Grammar Schools (Boys and Girls) used to reserve seats for pupils of European origin. When AD became the Member of Social Services in the then-government, he influenced these schools to become multi-racial. This was even prior to Independence.

Thus, AD had the backing of Swamiji in political activities too. The upliftment of people of Fiji was the only aim of Swamiji and in AD, Swamiji found an able, worthy and devoted colleague. Swamiji did encourage the farmers to work with AD in elections etc., as he felt that was in their best interests.

3.  ‘He did neither Mission work nor Sangam work’

After receiving some reports and false representation about Swamiji (e.g. ‘one of the 12 evil men’ according to an editorial in Fiji Times, ‘he did neither Mission nor Sangam work’, etc.), the Mission HQ sent Rev. Swami Atmasthanandaji. After his visit and stay in Fiji, he reported to the HQ his full support and appreciation of the work done by Swamiji.

If service to the poor farmers was ‘not Mission work’, what else was it? He conducted gita classes, bhajans, etc. Sure, he did not preach door-to-door, quoting Upanishads, etc. But he had a greater and more immediate task at hand - feeding the poor and the hungry, spreading education and awareness to uplift the nation, irrespective of race or religion. These were the priorities during his ‘era’ in Fiji. If he had just preached, he would definitely have failed in his duty as a monk of the Ramakrishna Mission, the ‘twin-motto’ of which is: ‘For your salvation, serve the world’.  

As soon as he arrived in Fiji in 1939, he did his part to spread the use of Tamil and Telugu. He even composed a few hymns in Tamil, propagated the use of Tamil bhajans, etc. But Tamil and Telugu slowly ‘died’ due to the people’s apathy, inter-marriages, Hindi films, Hindi on local radio, etc. With these developments, Swamiji could not and did not take the ‘language issue’ as a national one. A Ramakrishna Mission Swamiji could not be expected further to carry on a parochial propaganda.

Still, he had a personal love for Tamil and Telugu. He even learnt Malayalam.  Throughout his period as the Sangam General Manager, all reports were written and presented in Tamil and Telugu- even as a matter of necessity at that time.  Even as I was working as a teacher at SVHS, Swamiji encouraged me to work for the propagation of Tamil (writing textbooks, conducting seminars, etc.).

He got a resolution passed by the Sangam during a General Meeting in Suva, to take steps to start a separate radio for South Indian languages. As an immediate result of this resolution, Fiji Radio allotted some time for Tamil Programs. With Swamiji’s blessings, SVHS prepared some students to take Tamil as a subject for the Fiji Junior Certificate exam. However, after the question paper had been set and moderated, the Tamil exam could not be taken for reasons unknown.  

He continued the Tamil monthly ‘Sangam’ till the 60’s, till its natural ‘demise’. He published two works as part of the Vivekananda Centenary Celebrations:  

•    Swami Vivekananda’s Life in Tamil verse (composed by Swamiji)
•    A translation of the Tamil work, ‘Thiruk-kural’ in Fijian, entitled ‘Na Tiruk-kurala’, with selected English translations on one side.  


Part 6 - The Last Leg

Final visit to India & ‘last supper’ in Fiji:

Conscious of his limits, Swamiji arranged for another monk to come to Fiji in 1976.  Steadily, he passed over the responsibilities of running the Ashram and SVHS to Rev. Swami Damodarananda.  

Then, in 1981, he made an extensive trip to India with ten of his close devotees. This was mainly meant for taking part in a special gathering of monks of the Mission from all countries at the Ramakrishna Mission HQ (Belur Math), Calcutta. He could not deliver his own speech as he had to be hospitalized for a mild heart attack. After recovery, he continued his trip to his place of birth in Manalmedu. Grand celebrations were held for three days and nights, with feasts, lectures and entertainment for hundreds of people. Included were some 20 monks of the Mission and the devotees from Fiji.

Upon his return to Fiji, he arranged for an especially grand dinner party at the SVHS Hall in 1984 (a year before he passed away). He had asked all his friends in Nadi to bring in varieties of special delicious dishes. It was a unique feast, not only because of the innumerable variety of food prepared by devotees of South Indian, North Indian and Gujarati origins, as well as the great number of people from all walks of life (farmers, businessmen and professionals alike) who participated, but also because everyone gathered there had the fore-knowledge that Swamiji was having his ‘Last Supper’ in that grand manner. As it was also coinciding with Swamiji’s 84th birthday, there was a specially made, extra-large birthday cake too - shared by hundreds!

This was Swamiji taking leave of his friends and devotees, without openly talking about his impending demise. Swamiji was consciously concluding his last leg of his journey in this life.  


Maha-Samadhi

After an active life of 85 years, Swamiji suffered from health complications relating to his heart for a few weeks towards the end. In the last week, he decided not to drink even water. And he remained conscious till the end. When some of his devotees attempted to give him water, he refused it by show of his hands.  Following a Hindu tradition, he chose to face north and remained in that state and position for a week till the peaceful end came on 30th June, 1985.

That was Maha-Samadhi. The soul that was ‘Muththukrishnan’, then ‘Swami Rudrananda’, merged with the Great Universal Soul - God.


Part 7- Concluding Notes

“In worshipping God we have always been worshipping our own hidden Self. The worst lie that you ever tell yourself is that you were born a sinner or a wicked man. He alone is a sinner who sees a sinner in another man.” – Swami Vivekananda.

In this concluding part, I will recount some anecdotes that illustrate Swamiji’s character.  
Swamiji had no ears for slander. He looked always at the positive side of a person and never the negative. A personal experience to recount:  I happened to enter the Ashram (the then-Sangam office) one later afternoon. I heard Swamiji admonishing someone in these words (I translate from Tamil): “Are YOU telling ME these? Were all those around Gandhiji, Gandhis?  We are to work with people using their good points; we are NOT here to correct ALL people. We are NOT to take notice of their weaknesses. While we are NOT to encourage their weaknesses, we are only to take their services to our cause, thus encouraging them to involve themselves in positive social service. Don’t talk about others. Don’t expect ME to listen to such loose talk”.  

Yes, that was ‘Muththu Maharaj’, the Pearl picked from the floods of 1924 in Thanjaavoor District! That kind of loving attitude made many people of all sorts work with Swamiji.  We can expand this great idea with reference to other leaders and great men!


Spiritual Power

In my personal experience, Swamiji displayed certain spiritual powers and had at least one spiritual vision that he related to me and another close devotee, Dr
Ponnu S. Goundar. I would like to record this as part of this publication, lest they be lost forever. This is not to praise him, as these are not going to add value to a person who has passed away. Swamiji never sought any fame for himself, but posterity will judge him for what he was.

• I had lost my wife in a car accident on 22nd May, 1976. I was at Lautoka Hospital where she had been brought. All those with me were people junior to me and I had no one to whom I could pour my feelings and cry. Swamiji had gone to Suva to attend the Sugar Council meeting and he heard of this tragedy on the radio. He immediately rushed to be by my side at Lautoka Hospital, without even stopping at the Ashram in Nadi. His trusted ‘Lieutenant’, Mr R. S. Pillai drove him some 100 Km.  As soon as I saw Swamiji, I rushed towards him crying ‘Swamiji!’ He raised his right hand in the blessing position and uttered calmly in Tamil: “Sari, sari, sari” - three times. This cannot be translated accurately, but the best I can do is: ‘It’s all right; bear with this; accept this…’  Each time he uttered sari, he blessed me with his hand, though not physically touching me. But I immediately felt my emotions - which were simmering in me for nearly 2 hours - settling down, an in a minute, I felt calm and peaceful. While I knew Swamiji to be a loving and kind person, I had never before (and never later) experienced this peace-giving effect that could only emanate from Swamiji’s spirituality. 

• He had a vision of the Great Mother - Maha Devi. She appeared to have sliced Her Heart into halves. She gave one half to Swamiji, but kept the other half. Swamiji did not give any interpretation to this vision, but he felt Mother perhaps had a purpose in Her retaining the other half. Perhaps Mother wished him to continue serving humanity and to drive off the suffering. This would of course have been Swamiji’s wish too. I am reminded of Saint Appar’s words: “My duty is just to serve”20. I would also like to quote another Tamil poet: “This world flourishes because of such people”21.

Everyone has his/her personality. Swami Rudrananda, the beloved ‘Muththu Maharaj’, had his own: a Karma Yogi Sanyasi. The world ‘judges’ one through what one leaves behind after one’s passing away. Who am I - nay, indeed who are we - to ‘judge’ Swamiji? Even so, we know what he has left behind - ALL assets to ‘Sangam’, ‘Mission’, the country and the nation of Fiji, ‘where he chose to pass away’. Fairly rich farmers. Thousands of educated men and women. He shunned his own comfortable upbringing and without any material wealth for himself, he made others rich - financially and intellectually. He had done a miracle of miracles, without a tinge of selfishness, or claiming any power to produce miracles. He lived for others, consciously and continuously till the very end of his life. Part of him lives on in the lives of those who were touched by the great soul; the other part is evident in the institutions he had worked for throughout his long, fruitful, life - full of fruits for OTHERS!

JAI GURU MAHARAJKI JAI!
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M.R. Balaganapathi is a distinguished teacher and former Principal of Shri Vivekananda High school, Nadi, Fiji. He has written several articles, a biology text book pitched at the junior secondary school level and a commentary in English on the abstruse Tamil poem, Kandhar Anuboothi, by the poet Arunagirinaathar; appended to the latter is a translation into English of a shorter version of the great epic, Kandha Puraanam, by Kachiyappa Sivachariyar, in which BG lucidly interprets the allegorical meaning of the story; the translation has been acclaimed as a valuable contribution by devotees of Kandhan/Murugan, especially by those who cannot read the text in Tamil. BG lives in retirement in Auckland.