A standard definition of 'relationship' is the nature in which two people, groups or countries behave
towards each other or deal with each other. Ultimately it is the motive that renders the relationship
endearing or rival. Swami Vivekananda had a penetrating mind that probed the nature of relationships.
He stated, "Selfishness is the chief sin, thinking of ourselves first. He who thinks 'I will eat first,
I will have more money than others, and I will possess everything'; he who thinks 'I will get to heaven
before others, I will get Mukti (Liberation) before others', is the selfish man. The unselfish man
says, 'I will be last, I do not care to go to heaven, I will go to hell, if by doing so I can help my
brothers.' This unselfishness is the test of religion."
In any relationship a pure or selfless motive helps to sustain, enhance and expand that contact into a
position of security, peace and enlightenment. Selflessness is the all-pervasive force that cements
relationships and allows them to become constructive. On the other hand selfishness breeds suspicion,
distrust and rivalry. A relationship haunted by selfishness generates greed, anger, fear and
restlessness. Selfishness, therefore, cannot sustain a relationship. It can only lead to separation,
pain and despair.
Selflessness is a quality that can be cultivated. According to Vedanta the first step in cultivating
selflessness is to recognize the inherent divinity in all beings. Since God is present in all beings
the starting point of our relationships must be one of humility, service and love. True service can
only be done when one is deeply rooted in spirituality. This means that one must recognize the
all-pervasive God as being present in all. Selfless service is an expression of our humility and love
towards God. Obviously these attitudes and virtues are not cultivated overnight. One has to reflect
deeply upon them and then introduce and sustain them in our daily lives. When practised day after day
they become a habitual part of our regular behaviour.Selflessness becomes the wonderful fragrance in
our personalities. Selflessness then yields goodwill and peace. Selflessness is the basis of
friendship and of all other interpersonal relationships.
Reading the lives of great saints inspires us to become selfless. Selflessness is a natural trait of
great souls. Ramachandra Dutt (Ram) was a great householder disciple of Sri Ramakrishna. After the
passing away of Sri Ramakrishna he held his own views about the Master's teachings. He saw this as
somewhat different from the views that were being expressed by the Master's chief disciple, Swami
Vivekananda. To some extent Ram's relationship with Swami Vivekananda and the other monastic disciples
became strained. This situation continued for some time. In the meantime Swami Vivekananda travelled
to the West and had become internationally famous. Upon Swamiji's return to India he learnt that Ram
was suffering from a host of ailments. One day Swamiji went to see him. It was a touching meeting
between these two disciples of Sri Ramakrishna. While they were talking about their old days with the
Master, Ram had to go to the bathroom. Since there was no one else present, Swami Vivekananda helped
him put on his slippers. Seeing Swamiji's spontaneous gesture of service, tears came to Ram's eyes and
he said, "I thought that after travelling to America and becoming famous, you would have forgotten us.
But now I see that you are the same little brother that we knew earlier." Needless to say this small
act of service changed Ram's attitude completely. Selfless service brings unity and great beauty to
relationships. Selfishness has an ugliness that disunites people.
Sri Ramakrishna was living at the Dakshineshwar Kali Temple. Once a young man, Yogin, visited the
Temple and wanted to pluck some flowers for worship. Seeing a passerby dressed in simple clothes in
the Temple garden he instructed him to pluck the flowers. The passerby spontaneously rendered this
service to Yogin. Later Yogin was embarrassed to learn that the passerby was none other than Sri
Ramakrishna. Sri Ramakrishna was spontaneously service-minded. Yogin was obviously embarrassed by the
incident. The Master's humility and service opened up Yogin's understanding. He became an ardent
disciple of the Master. This small event earned him a life-long relationship blessed with love and
Light.
Sri Ramakrishna's Grace to an Actress
(The following article is based on a discourse delivered by Swami Rasajnanananda on "Sri Ramakrishna
the Great Master" in June 1996 at the Ramakrishna Mission Institute of Culture, Kolkata. The article
is reproduced from the 'Bulletin', August 1996, published by the Institute.)
At Shyampukur Sri Ramakrishna had a spiritual vision, a vision from which he came to know the cause of
his throat disease. The reader will be at a loss to understand this. For in these days visions are
rare and charlatanism in the religious realm is on the increase. So it needs to be mentioned that to
have such visions one should be moral, unselfish, and dedicated to the welfare of the whole mankind.
What was the content of Sri Ramakrishna's vision? He saw his subtle body came out of his gross body as
he was strolling up and down in the room. Further he observed that its back was covered with sores,
especially in the region of the throat. He wanted to know the cause of those sores when the Divine
Mother of the universe explained to him that people who had committed various evil deeds had become
pure by touching him and that the burden of their sins was thereby transferred to him. Hence those
sores. How did he react on hearing the explanation of the Divine Mother? He was rather happy to suffer
from the sores if thereby the people who touched him became pure. In this connection it is worth
recalling what he had said sometimes at Dakshineshwar: 'I am willing to be born thousands of times to
do good to living beings.'
No doubt, the devotees were amazed at his immense grace. Even so, they, especially the younger ones,
were particular that no newcomer should enter till he recovered. Those devotees who had led
unrestrained lives resolved not to touch his person as this entailed his suffering.
Now the question is, could the devotees prevent newcomers from visiting Sri Ramakrishna? 'There's no
harm in trying to do so, but it will be impossible,' said Girish Chandra. 'For that is the very
purpose of his advent.'
And Girish's words proved true as days passed. An instance will suffice. One day Kalipada Ghosh came
to Shyampukur with 'a European gentlemen', introduced him to the other devotees as a friend of his,
and took him to Sri Ramakrishna. None objected. That person was neither a European nor a gentleman!
Thereby hangs a tale. Once Sri Ramakrishna had gone from Dakshineshwar to Girish's theatre and
witnessed a religious drama. On that occasion he had praised the actress who had taken the lead part.
She even had worshipped his feet while he had been in ecstasy at the end of the play. Since then she
had been adoring him as God Himself. Now that she heard of his illness, she became very eager to meet
him and requested Kalipada, already known to her, to help her in the matter. As no newcomer, let alone
a lady, was let in, he devised a stratagem: she was dressed like a European gentlemen. It worked.
But to Sri Ramakrishna he divulged her identity. Those were the days when society looked down on
actresses. Sri Ramakrishna saw a devotee in her though. Impressed with her devotion, he gave spiritual
instruction so that she might have faith in God. Shedding tears of joy and repentance, she touched
adoringly his holy feet with her head.
Sri Ramakrishna's grace in this case is phenomenal.
The Holy Mother as a Disciple Saw Her
(Readers will be interested to read the reminiscences of the Holy Mother, Sri Sarada Devi, by the late
Swami Prabhavananda who was the Head of the Vedanta Centre of Southern California. This article was
originally contributed to the 'Hindu' of Chennai during the Holy Mother's birth centenary celebrations
in 1953. The article is reprinted from the Vedanta Kesari, December 1980 issue.)
The Holy Mother's native village, Jayrambati, is about 20 miles from the place where I was born. In
order to go from Kolkata to her village, she had to pass through our little town. One afternoon, two
of us boys, about 14 and 15 years old, went for a walk. Near an inn we saw a monk in ochre, with a
number of women standing around him. We began to criticise the monk to ourselves for being surrounded
by so many women, and walked on.
But I was curious to find out more about him, and after my friend went to his home, I turned back and
prostrated myself before the holy man. He asked me, 'Would you like to see the Holy Mother?' I had
read the "Gospel of Sri Ramakrishna", soI became quite excited and said, 'You mean the wife of
Ramakrishna Paramahamsa?' The Holy Mother was seated within a few feet of me. The Swami laughed and
said, 'There is the Holy Mother; bow down to her!' So I prostrated myself and touched her feet, and
she kissed me. Then she said, 'Child, haven't I seen you before?' And I answered, 'No, Mother.'
That was our first meeting. Who knew then that she was the Mother of the Universe and knows all her
children?
When I went to the Kolkata University, I used to go and bow down to the Holy Mother every Saturday,
when men were permitted to prostrate themselves before her. People would lineup for blocks just to
go and touch her feet. I did not have much reverence for her yet and did not realize her greatness,
but I went because every time I bowed down and touched her feet with my two fingers I invariably had
the same peculiar experience. It was like getting an electric shock. Of course when you touch a live
wire you recoil from the shock, but this was a most pleasant sensation, and afterwards I used to feel
very peaceful. I was only a boy of 16 or 17, and I did not know at the time what that peaceful
feeling was.
I had been told that when you went to the Holy Mother's village you could talk freely with her. One
day, after I was initiated by Swami Brahmananda, I went to Jayrambati with a friend of mine who also
later became a Swami. We were boys about 19 or 20 and did not think of letting the Holy Mother know in
advance about our visit. But she did not have to be written to. When we arrived, her attendant
informed us that she had told him to make room for two of Rakhal's children (Swami Brahmananda's
disciples) who were coming. We happened to reach Jayrambati just after the noon-day meal was finished,
but the Holy Mother had kept some food for us. We were served lunch on leaf-plates, and she sat by us
and we talked. Afterwards, we wanted to clean up, but the Holy Mother asked, 'What are you doing?' My
friend was shy in her presence but I answered boldly, 'We must not leave these plates, Mother !' She
simply said, 'What would you do in your home if your mother were sitting by you?' That finished it;
she cleaned up after us.
There was a peculiarity about the Holy Mother. She seemed to many who met her like a duplicate of
their own mother. I felt that way about her, and I have asked many others who confirmed my experience.
I thought that the Holy Mother was a simple country-woman, normal and natural, just like my own parent.
Although that was my impression, unaware as I was then of her spiritual greatness, something happened
within me which I did not realise at the time. Now I would say that I received the grace of Swami
Brahmananda and of the Ramakrishna Order because I received the Mother's grace first.
The Holy Mother's life was not one of external achievement or outward glamour. Yet perhaps, there was
some glamour - and this, not only because she was the divine consort of Sri Ramakrishna. No other
individual while in the human body, neither Buddha, nor Christ, nor Ramakrishna, was ever literally
worshipped by multitudes just as God is worshipped in the temple. Yet I have seen hundreds and
thousands worshipping the Holy Mother as the Mother of the Universe. She remained completely
unconcerned. Of course, her great power was revealed to many, and they were liberated by her mere
touch. She was the embodiment of God, the Mother.
Swami Vivekananda has His Own Method
"This must have been about forty-five years back. I was returning from my office when a book fell on
the road in front of me, thrown by some one from the side-window. Thinking that it must be a trash,
vulgar book, I was about to pass by, when I heard the old man who had thrown it: 'Take, take away the
book. My son wants to become a monk on reading it.' I picked up the book. It was the first volume of
The Complete Works of Swami Vivekananda. I took it home and as I read it, it completely captivated me.
I read the whole book. My life was changed, I got tremendous self confidence and energy. Since that
day there has not been a single day in my life, when I have not read it."
This is how S.S.K. (name withheld) described to us how he got introduced to Swami Vivekananda's Works.
When we met him, he was seventy years old, but looked much younger and energetic. He had, all through
his career, been a manager of private sugar mills in various parts of the country and had gained the
reputation of being a successful manager. He attributed all his success to Swamiji's (Swami
Vivekananda's) inspiration.
On being asked whether he had read the remaining seven volumes of The Complete Works, he said, 'No,
this one volume is enough for my purpose and I read it every day.'
'Do you visit the centres of the Ramakrishna Mission in your area? Or any other private ashrama or
Seva Samiti associated with Sri Ramakrishna and Swami Vivekananda?'
'No.'
'Haven't you ever associated with the monks of the Ramakrishna Mission?'
'No. I don't feel the need. Swamiji fulfils all my needs.'
'Do you know what happened to the son of the old man who wanted to become a monk? It must be
interesting to learn.'
'No, I don't. But I know, about another boy, who has become a monk. You see, I go on presenting copies
of this first volume to my friends and colleagues. I must have presented hundreds of them. The son of
one of my friends to whom I had presented the book happened to read it, and inspired by it, has
embraced the life of renunciation and service.'
(Reprinted from: 'Vedanta Kesari', October 1998.)
President's Page: What's in a Name?
(Excerpts from the talk given by Swami Vimokshananda on 27 March 2007, Sri Ram Naumi Day at Sri
Ramakrishna Temple, Durban. Here, in the story of battle between Sri Rama and his devotee Hanuman,
the importance of God's name is highlighted. Swami Vimokshananda is the President of the Ramakrishna Centre of South Africa.)
It was time for Sri Ramachandra to leave this earth once and for all. He convened a meeting of all his
brothers and Sita and told them: "Look, now our lila (divine play) is over. So we are going to merge
into our true nature (swarupa)."
At that very moment Narada arrived; wherever Narada goes, some disturbance happens. Sri Rama's
brother, Lakshmana, was very apprehensive on seeing Narada and cautiously said: "Brother, Narada has
come."
Seeing Narada, Sri Ram got up, seated him, worshipped him and then asked: "Narada, what service can I
offer you?"
Narada replied: "Just now you have been discussing that you want to close your ihalila, that is the
lila you have been enacting on this earth. But you should not simply go away like that. You should
call a big sabha (meeting) - call everybody in Ayodhya and all of the world. Invite all the rishis
and munis. Invite all the devas, yakshas, gandharvas. Invite everybody and announce your decision."
Sri Rama agreed and duly a sabha was called. It was a big sabha - many were coming and a lot of
arrangements had to be made. Each person was given a duty. Sita was given the duty of looking after
the guests - all of them must be fed; so the kitchen was given to her.
Like that, each one was given a responsibility. Sri Rama's younger brother Shatrughna, was to receive
all the rishis (saints) and munis at the sabha by giving them chandana tilak (a traditional welcome)
and then garlanding them - a very good garland had to be put on their shoulders; and then seat them.
Everything was arranged on the appointed day and everyone started arriving at the sabha.
Shatrughna was very busy. Suddenly Narada called him and said: "Shatrughna! Do you see in the
distance? Durvasa is coming - a great danger is coming!"
Confused, Shatrughna replied: "Why? He is coming to see my elder brother Ram and Ram is his ista
devata (chosen deity) - whenever Durvasa sits for meditation, he meditates upon Ram - and from Durvasa
no danger will come."
Then Narada advised him: "No, some great danger is about to happen to you by Durvasa... I can see this.
So do not disturb Durvasa in any way. When he comes, you take him to his seat - but no tilak and no
garland is to be given to him because the moment he is seated, he will meditate on Sri Ram and merge
in samadhi. When Sri Rama arrives, it is my responsibility to rouse Durvasa. So don't worry about the
formalities."
Shatrughna agreed and simply showed Durvasa to his seat and came away. Durvasa sat and started
meditating on Sri Rama. When everything was alright and the auspicious time had come, Sri Rama,
Lakshmana, Bharata and Sita entered the hall. All the people got up to welcome Sri Rama. Only one
person was sitting and that was Durvasa.
Narada roused Durvasa slowly, whispering in his ear, "Sri Rama has come, please get up". Durvasa then
opened his eyes. One thing that immediately struck him was that every rishi and muni had a chandan
tilak and beautiful garland, but he didn't. So he asked Narada the reason for this. Narada became very
serious and said: "Look Durvasa, it was Shatrughna's duty to give you a garland and tilak. He must
have had something in his mind to dishonour you. I think you should report this to Sri Rama."
So the drama of Narada has started!
Durvasa, unhappy with what had happened to him, stood up and said: "O Rama! In your sabha, I have
been dishonoured. Why did I not get a proper welcome?"
Sri Rama called for Shatrughna but he was not there. Surprised, Sri Rama said: "What has happened to
him?" Then Rama found that his parama bhakta (main devotee), Sri Hanuman, was also missing. Narada
then asked: "What is your decision regarding Durvasa's dishonouring?"
Rama said: "I will punish Shatrughna for dishonouring him. First let us find out where he is." Then
Narada said: "Let us go and visit Hanuman's house because his mother Anjani has come here and he must
have been busy with his mother. So let us go and first see Hanuman."
A chariot was called and Rama took his bow and arrows. When they arrived at Anjani's house, Anjani
came and made pranams to Sri Rama. Sri Rama asked:
"Is Hanuman here?"
"Yes , Lord! Should I get him?"
"Definitely! Call Hanuman!"
Then Hanuman came and stood there - he saw his Master, standing on his chariot with bow and arrows. He
left his gadha (mace) and made pranams.
"O Prabhu! I touch your holy feet, please bless me!"
Sri Rama was, as ever, very happy to see Hanuman. He said: "Hanuman, where is Shatrughna?
Do you know?"
"Yes Prabhu! I do know where he is."
"Where is he?"
"He's inside this house."
"Get him out! Ask him to come out!"
"No Prabhu - I cannot ask him to come out."
Greatly surprised, Sri Rama exclaimed:"What! I am your Prabhu Ramachandra! You are my parama bhakta
Hanuman! I am ordering you to get Shatrughna out!"
"No, Master! I cannot bring him out!"
"Do you know the repercussion? Do you know the effect?"
"Yes Prabhu! If you want Shatrughna from my house, you must fight with me first. Defeat me and then
take Shatrughna."
Stunned, Sri Rama said: "What! I have to fight with you!"
Lord and devotee were now on a battlefield and the Master has to kill his devotee! All the gandharvas,
yakshas, devatas, rishis and munis wondered at the scene that was being enacted there.
Not able to get what he wanted, Sri Rama finally took one of his arrows and aimed at Hanuman. All
prayed to Sri Rama: "Please do not use your Ram Baan. If Hanuman is killed, will there be any devotee
left? The worshipof God will stop because God has killed his own devotee; this is just not possible.
So put down your weapon." (Ram Baan - a term commonly used in India for anything that does not miss
its target).
But Sri Rama was determined, "No. I must shoot."
And there standing on foot, Hanuman challenges Sri Rama, "Aim, aim your arrow!"
The three worlds were stunned and were worried about what was going to happen. The arrow flew
straight at Hanuman but he stood there krita mastaka anjali (bowing down with his hands joined
together) and chanted, "Jai Sri Ram, Jai Sri Ram, Jai Sri Ram!"
Surprisingly, Rama's arrow went around Hanuman three times and came back to Rama - His arrow failed.
Hanuman went on repeating the name of the Lord, "Jai Sri Ram."
Stunned, Rama then looked at Narada - was he behind all this drama?
Narada smiled, as if to say 'yes', and then said, "No more my Lord! Put down your weapon."
Then Narada explained: "You see, when I learnt that you are going to finish
your sport on this earth, I thought that you
will go away, your form will go away, your body will go away, but your name
must remain. Today the entire universe has seen that through your name, your
devotee is protected, even from your own arrow. Even God is utterly
helpless if His name is taken. It is proved that His devotee never perishes;
He is always protected."
Kanaiyalal Manelal Munshi - 'An embodiment of Indian Culture' - Prof. B Singh
Dr. K M Munshi
(1871 - 1971)
(Dr. K M Munshi was a multi-faceted genius who made a significant contribution towards the
independence and development of modern India. The author of this article, Prof B Singh, is a
general surgeon attached to the Nelson R Mandela School of Medicine, University of KwaZulu-Natal.
He also serves on the panel of medical professionals of the Ramakrishna Clinic of South Africa.)
A patriot, freedom fighter, eminent lawyer, one of the architects of the Indian constitution, author,
philosopher in action, pioneering educationalist, dynamic administrator, builder of institutions,
environmentalist, avid promoter of the arts and champion of Indian culture, Kanaiyalal Manelal Munshi
(K M Munshi) stands out among the great Indians as a "multi-faceted genius".
Early Years
KM Munshi was born in Baroch, Southern Gujarat on 30 December 1887 to Maneklal and Tapiben. Kanaiyalal
was raised in a middle class family. Both parents imbued in him the great expanse of Indian culture,
religion and values from a young age, providing a fertile platform that would contribute immeasurably,
in the coming years, to the varied challenges that presented themselves in colonial India. The Khan
Bahadur Dalal High School provided Munshiji's early education. Following matriculation, he completed,
with distinction, the BA and LLB degrees at the Baroda College. At Baroda College the spirit of
nationalism and India as "The Motherland of the Spirit" was infused in him by Sri Aurobindo Ghose,
then his Professor of English at the Baroda College.
In 1910 he moved to Bombay; he enrolled as a pleader and subsequently as an advocate at the Bombay
Bar. Munshiji's legal knowledge and conduct brought him great success and with it, material benefit.
Although devoted to his legal practice, Munshiji produced literary works in Gujarati, as well as
engaging in social, educational and political issues.
Munshiji was greatly respected by the Bar and Bench alike. However, not unlike several other legal
luminaries of that era, Munshiji responded to the socio-political challenges of the era. Thus, he
spurned the prospect of a High Court Judgeship and availed himself to the protest movement.
The Politician and Freedom Fighter
Munshiji's political involvement commenced in 1915 when he joined the Home Rule League founded by Annie
Besant, becoming secretary of the Bombay branch in 1919. Munshiji resigned from the Indian National
Congress in 1920 (following the passing of the non-cooperation resolution). In 1926, following the
death of his wife, Atilakshmi, he married Lilavati Seth, a widow and a literary critic. Although this
marriage prompted controversy, it proved to be a happy and productive union.
In 1927 Munshiji's election to the Bombay Legislative Council as an independent drew him to the
politics of the day, highlighted by the Bardoli Satyagraha movement led by Sardar Patel. He was
inspired by the self-respecting dignity and sacrifice of the peasants fighting against injustice and
committed himself fully to the Satyagraha movement.
Munshiji was imprisoned onseveral occasions - for participating in the salt Satyagraha movement
(1931), with wife Lilavati, during the anti-Congress campaign undertaken by the British (1933) and for
individual Satyagraha (1940).
Munshiji's involvement as a parliamentarian began with the revival of the Swaraj Party as the
parliamentary wing of the Congress. In 1937 he was elected to the Bombay Legislative Assembly and
became the Home Minister in the Congress Ministry. Disenchantment with the progress in the Ministry
led to the resignation of the Congress ministries in 1939. Munshiji's self belief and independence of
mind led to clashes with Gandhiji between 1941 and 1944 that prompted him leaving the Congress
movement. Munshiji's promotion of gymnasiums as a vehicle to prepare individuals to repulse the
divisive conduct by political thugs affiliated to the Muslin League was viewed by Gandhiji as
undermining the non-violent philosophy. Munshiji also clashed with the Mahatma over the latter's
support of Hindustani as the national language; Munshiji's view was that "Sanskrit is our most
valuable treasure. With its help alone we can make our language as powerful as English and French".
In 1946 Munshiji rejoined the Congress and was appointed to the Expert's Committee for drafting the
Constitution of India. He was elected to the Constituent Assembly (in 1947) and served admirably a
task that required great realism and idealism. It was not only to the creation of the Constitution
that Munshiji's sense of equality was directed; he championed women's rights to social, economic and
legal equality in a prescient manner.
In 1948 he was appointed as India's Agent-General in Hyderabad and played a critical role in having
this principality incorporated into the Indian Union.
The Administrator
Between 1950 and 1952, Munshiji served as the Food and Agriculture Minister. In addition to endeavours
expected of such a Ministry, Munshiji initiated (in 1950) the Van Mahotsav, to increase the area
under forest cover. To date this project continues; a week long national festival of tree planting is
undertaken annually during July. Munshiji's view, almost 60 years ago, that "tree means water, water
means bread, bread means life", remains inspirational as ever.
Between 1952 and 1957 he served as Governor of Uttar Pradesh admirably. He resigned from the Congress
in 1958 and joined, as Vice President, the Swatantra Party. The Swatantra Party opposed the policies
of the Congress and advocated free enterprise.
Munshiji's association with the Swatantra Party, which served briefly as the opposition party in the
1960's, heralded the end of his political career.
The Writer
Dr. K M Munshi
A litterateur par excellence, Munshiji dominated the Gujarati literary scene for many years. He wrote
novels, short stories, plays, biographies, essays,articles, literary criticisms and on the history of
literature. In total he had written 56 books in Gujarati and 36 in English.
Munshiji's literary bent began early, in 1907, with the publication of articles in East & West and the
Hindustan Review. He initiated several publications, beginning in 1912 with the quarterly journal
Bhargava Traimasika, in 1915, Gujarat in 1922 and the hugely appreciated Bhavan's Journal in 1954
(infra vide).
His trilogy, comprising Patanni Prabhuta, Gujaratno Nath and Rajadhiraj, is considered one of the
masterpieces in the literature of Gujarat.
The Educationalist
Munshiji's contributions as an educationalist are enormous. The Panchgani Hindu Education Society,
which he served as President (in 1924), was responsible for the development of several educational
institutions. With Sardar Patel (in 1938), he founded the Institute of Agriculture at Anand, becoming
its chairman in 1951. In 1946 he founded the Meghi Mathradas Arts College and Narrondass Manordass
Institute of Science in Bombay. In addition, Munshiji served in important positions in institutes such
as the Bombay University, Gujarat University Society, the Charotar Education Society and the Indian
Law Institute. It is the creation of the Bharatiya Vidya Bhavan, however, that ranks as his most
outstanding contribution and has been described as the "greatest monument to his (Munshiji's) life"
by Dr S Radhakrishnan.
The Bharatiya Vidya Bhavan was founded in 1937 in Bombay, with Munshiji as President; he guided its
activities until his death. Munshiji wanted the Bhavan to be 'a symbol of the intellectual, literary,
educational, ethical, cultural and spiritual life of India', a reflection of Dharma in its triple
aspects of Satyam, Shivam, Sundaram - Truth, Goodness and Beauty. Seventy years on, the Bhavan is an
important national institution with a growing international stature. In India, there are over 355
constituent educational institutions (in the fields of science, technology, economics and management),
and 120 centres; 7 centres are located outside India. The significanceof the Bhavan's contribution to
its founding philosophy is underscored by the range of its publications - over 1700 titles on aspects
of Indian culture, religion and history. The Bhavan's fortnightly publication, Bhavan's Journal, has a
worldwide readership and continues to disseminate the founding philosophy of the Bharatiya Vidya
Bhavan. The writing of Indian history by Indian historians was prompted by Munshiji to rebut the then
existent trend to portray Indian history in a biased and negative fashion; thus evolved History &
Culture of the Indian People, a magnum opus that presents for us a balanced perspective of Indian
history.
Munshiji greatly enriched the society he lived in. His passion for India's greatness and integration
of Indian culture to suit modern needs with an attitude of Iswara Pranidhana - learning to live in His
presence by a total surrender to His will - were the golden threads that ran through the life of this
great Indian.
We can draw great inspiration from his versatility, service to society and his endeavours to
invigorate society with the virtues and values of the ageless culture and heritage of India. Munshiji
died on 8 February 1971. During a life span of 84 years, Munshiji left an indelible stamp of genius on
various fields such as religion, philosophy, literature, the arts, culture, journalism, education and
administration.
If we, in some small way emulate him, we would be providing a great boost to our beleaguered society.
Bibliography:
"100 Great Lives", Sharma, HD; Rupa Publications, New Delhi, 2006.
To the Ramakrishna
Centre of South Africa's Website
