Since the very dawn of human existence there has been a preoccupation with death and the hereafter. The phenomenon of death generated mixed feelings of loss and grief, wonder and awe. Beryl Markham wrote in "West with the Night", "That's what makes death so hard - unsatisfied curiosity." Indeed every human being would want to quench his/her curiosity of death by 'seeing' through the death process and by having an insight into the hereafter. We do not have the capacity to achieve this end. This leaves us with an unfulfilled desire and consequently with a sense of ignorance regarding death.
Paul Dirac, the Nobel Laureate in Physics, encapsulated the aspirations of countless people when he wrote (Nature 192), "With my assumption life need never end. There is no decisive argument for deciding between certain assumptions. I prefer the one that allows the possibility of endless life. One may hope that some day the question will be decided by direct observation." [emphasis - ed] Swami Vivekananda lamented over the fact that religion was not taught as a science of direct experience. Like the sages of ancient India he wanted religious phenomena to come under the blazing searchlight of observation and experience. In this context the sages of India, through their austerities and meditation, were able to observe subtle phenomena like different states of consciousness, death etc. In the phenomenal world, the sages observed, that all objects come together, change and separate. People are born, they pass through childhood, youth, adulthood and old-age and subsequently die. The body is never immortal. Suppose the physical body is revived after death - does this make a person immortal? Certainly not, for death willcome again. Lord Krishna restored the life of the son of his teacher Sandipani. Later in history Jesus restored Lazarus to life. Adi Shankara is said to have performed such miraculous feats. But where are the people that were restored to life? Death comes again.
The sages of India realised that everything in the world will come to an end. "Do not grieve over the inevitable" advised Lord Krishna. But within every being there is the immortal spirit - Pure Consciousness or the Atman which is unborn, unchanging and
deathless. The sage Vyasa tells us in the Mahabharata:
"Both immortality and mortality are established
within this body (of everyone); by the pursuit of
unenlightened means one attains mortality;
by the pursuit of truth one attains immortaliy"
The sages have sung again and again that we need not be entrapped in the miseries that arise out of mortality. Immortality is our natural inheritance. Through good moral conduct, association with sages, love for God, renunciation, etc. our spiritual life is developed and ultimately we attain Immortality through the grace of God. This means the cessation of all miseries.
Human behaviour and our mundane experience need enlightenment. To persist in ignorance and grief, to go through untold miseries and to be insecure and unfulfilled is the path of delusion. In the Mahabharata when Yuddhisthira is asked "What is the most wonderful fact of life?", his significant reply was, "Each and everyone is subject to death. Men and women are dying by the thousands, yet those that remain behind believe themselves to be out of death's reach. This is the most wonderful fact in the world."
Death comes to all, but all cling to life. Thus the Vedantic scriptures explain the hollowness of believing in the immortality of the body. The spirit alone is immortal. Deathlessness can only be attained in the Spirit.
(Sri Ramakrishna would often offer guidance and solace to householders. His words would help soothe the hearts of those weary of this world, and inspire them on the spiritual path. The following incident clearly illustrates this. Reprinted from "The Vedanta Kesari", May 1978.)
God's concern for men is much more than men think. In fact God must be thinking very much more of man than man cares to think of Him. It is said that if man takes one step onward to meet Him, He rushes ten steps forward to meet man. "Saulabhya" (ease of approach) - is one of His glories. He is not an unapproachable, distant Entity. He is the nearest of the near and is easily contacted. A pure believing heart and an ardent longing are all that is needed to get Him. When the baby throws away its toys and cries for the mother, the mother runs in all haste to lift the baby in her arms. An incarnation of God is verily God in a human form. He displays all the characteristics of God. And his concern for man is as overflowing as God's. Sri Ramakrishna did not reside in a forest, though for a person of his God-absorption, a forest solitude would have been an ideal habitat. He lived near a populous city and did not shun men, but attracted them to him like the pied piper. He was not only warm and kindly to people; he was irresistible like honey to a bee. As an illustration of his benign friendliness and warmth we shall cite here just one of many such incidents.
The place of its happening was Dakshineshwar, the heavenly home of the Paramahamsa and the date of occurrence was May 24, 1884. It was a Saturday, sacred to the Divine Mother. Two young women came to see Sri Ramakrishna. They reverently saluted him. They were pious devotees and had taken no food because they were coming to a holy man. They were closely related to each other and had children, and were housewives. Respecting custom, they kept their faces veiled.
The Master gave them spiritual advice of immense value. He said, "Worship Siva. This worship is described in a book called the Nityakarma. Learn the rituals from the book". He pointed out to them that in order to perform the worship of God they would have to be preoccupied for a long time with sacred acts such as plucking flowers, making sandal-paste, polishing the utensils used in worship, arranging offerings etc. And while engaged in these things their minds would naturally be directed to God. They would thus be freed from meanness, anger, jealousy, etc.
He continued to instruct them, "The thing is somehow to unite the mind with God. You must not forget Him, not even once. Your thought of Him should be like the flow of oil, without any interruption. If you worship with love even a brick or stone as God, then through His grace you can see Him."
Thus did the Master stress the unique value of Puja itself, and also the immense utility of the preliminaries to the Puja to the culture of the soul.
He then told them what a blessing a mature mind is to a person. "Remember what I have just said to you. One should perform such worship as the Siva Puja. Once the mind has become mature, one does not have to continue formal worship for long. The mind then always remains united with God; meditation and contemplation become a constant habit of mind."
One of the women prayed for some more instruction. The Master very affectionately replied, "I don't give initiation. If a Guru gives initiation he must assume responsibility for the disciple's sin and suffering. The Divine Mother has placed me in the state of a child. Perform the Siva Puja as I told you. Come here now and then. We shall see what happens later on through the will of God."
He then queried, "I asked you to chant the name of Hari at home. Are you doing that ?" The women replied in the affirmative. Sri Ramakrishna was not happy that the women had been fasting, as a preliminary to having his darshan (grace). He told them, "Why have you fasted? You should take your meal before you come here. Women are but so many forms of my Divine Mother. I cannot bear to see them suffer. You are all images of the Mother of the Universe. Come here after you have eaten, and you will feel happy."
He then directed some food to be given to them. Fruit, sweets, drinks and other offerings were served to them. The Master now felt relieved and said, "You have eaten something. Now my mind is at peace. I cannot bear to see women fast."
When the ladies took leave of him a little later he again told them, "Perform the Siva Puja according to my instruction. And have something to eat before you come here. Otherwise I shall feel unhappy. Come another day."
Sri Ramakrishna was indeed compassion and tenderness incarnate.
Holy Mother's Love: Two Instances - Shiva Prasad Chattopadhyaya
(Holy Mother, Sri Sarada Devi's grace extended to all members of society, irrespective of caste, colour or creed. Swami Gaurishwarananda, who is referred to herein, had the blessed privilege of being in the Mother's company from childhood. This article is reprinted from "The Vedanta Kesari", July 2004.)
I recall two incidents illustrating Mother's compassion. The first one my father recounted to me, also confirmed by Swami Gaurishwarananda (Rammoy Maharaj) in a letter to me. The second one was narrated to me by the devotee concerned.
My father, Prabodh Chandra Chattopadhyaya, used to live in a village called Shyambazar in Hooghly district, near Jayrambati (West Bengal). Both my parents had received Mother's grace. Inspired and encouraged by the Mother, my father founded an English High School in 1910 at Badanganj, a village in a poverty-ridden, backward region. He himself was the first headmaster of the school; Swami Gaurish-warananda, who spent a considerably long period with the Mother, was one of his pupils in the early days. My father was the president of the local Union Board too.
In my childhood, I heard the following story from my father. One day when he was at Jayrambati, someone came and handed over an urgent letter to him. The letter enjoined him to return home that very day, even if it was very late and night happened to fall. Accordingly, my father prepared to return home and went to take leave of the Mother. At that time some hostility had been generated in our village against him. Later it came to light that the letter was part of a conspiracy to murder my father that night at a lonely spot, beside a canal. When Mother was told about the letter, she asked my father: 'Do you recognize the handwriting of the sender?' Father replied: 'Yes, Mother, it's the handwriting of "so and so".' Mother continued: 'Do you know the bearer of the letter?' Father admitted he did not. Mother then said: 'No, son, don't go tonight. Go tomorrow morning. Follow a different route by way of Maragere and take the caretaker Ambika and Rammoy with you.' Touching Mother's feet, my father said: 'I shall not go today Mother. I shall go tomorrow as you say.'
Accordingly he returned home the next morning, via Maragere, with Ambika the caretaker and Rammoy Maharaj. My father used to say: 'Happen whatever may, I could never go against the Mother's wish.' He was ignorant of the plot to kill him that night. But Mother, all-knowing and all-seeing, was aware of it and had forbidden him to leave that night. The fact is, circumstances had been falsely created and a message sent to my father so that he would be out on the road that day.
When I heard this story, I was very young and had no curiosity regarding Mother's divine power. About 38 years after my father's passing away, I wrote a letter to Rammoy Maharaj on 29 November 1984 to ascertain the truth of this incident. In reply he wrote from Jayrambati on 5 December 1984: 'Yes, the Holy Mother had forbidden respected Master Mahashay to go out that night. She had told him to go early next morning along with the caretaker Ambika and myself via Maragere. We had done so... This happened in 1917.'
Here is the other story. An old bagdi (belonging to a farming caste) had been living in our house from my father's times; he was Shibu-Kaka to us since our childhood. He, on his part, used to call us by our names when speaking to us. It was said that he had been a dacoit (robber) formerly, but under Mother's influence had changed his ways.
Once I had gone to Jayrambati to participate in Mother's birthday celebrations. At the end of the joyous day, I returned home on foot after dusk. Shibu-Kaka was then 85 and suffering from poor vision. He greeted me with: 'Well, where have you been, returning so late and in such darkness?' I replied: 'There were festivities at Mother's House in Jayrambati. I spent the whole day there and set out after dark. That's why it's so late.' Shibu-Kaka looked at me and kept asking: 'Were there many devotees? Had many sadhus come? Was Puja performed on a grand scale? Did everyone have a lot of prasad?' I answered: 'Oh, yes! So many sadhus and devotees had come! All day we had bhajan, kirtan, and puja. A great many received prasad.'
At these words, Shibu-Kaka, weeping inconsolably, lamented: 'Son, I can never visit Jayrambati again. Your father used to send me to Jayrambati with gifts for the Mother. Though I come of a low caste, Mother used to welcome me as warmly as the boys from Brahmin and Kayastha families and offer me all sorts of things to eat. How she loved me! All that will never come back. In this run-down state of health, I can never go there again. Do you know, one day when I had gone to see the Mother she was going for her bath. She said, "Shibu, sit down. I'll be back soon." After her bath she came and gave me molasses, puffed rice, and a lot of prasad. It occurred to me that she is truly Mother Lakshmi. I stood in silence, longing to touch Mother's feet as the people of upper castes do! As I was coming away, I was about to offer pranam (salutations) to her from a distance. Mother said, "Shibu, come here and offer pranam." You will hardly believe it, son, I went c1ose to her and touching her feet; I offered pranam!' Shibu-Kaka wept inconsolably as he spoke. My eyes too became moist. I thought to myself that I was educated, considered to be a gentleman; and here was a man known to have been a notorious dacoit, illiterate, and belonging to a low caste. Yet it was indeed he who was blessed. How lavishly Mother had blessed him!
When I mentioned Shibu-Kaka to Rammoy Maharaj, he broke into an emotional outburst. He said: 'The sun shines on lotuses as well as on garbage. Similarly Mother's love, compassion, and benediction pour alike on the good and the bad, the sinner and the saint. Some are aware of it, some are not.'
Non-attachment: The Secret of Happiness - Swami Vivekananda
This world is like a dog's curly tail, and people have been striving to straighten it out for hundreds of years; but when they let it go, it has curled up again. How could it be otherwise? One must first know how to work without attachment, then one will not be a fanatic. When we know that this world is like a dog's curly tail and will never get straightened, we shall not become fanatics. We think that whatever we do or possess is the best in the world, and what we do not do or possess is of no value. So, always remember the instance of the curly tail of the dog whenever you have a tendency to become a fanatic. You need not worry or make yourself sleepless about the world; it will go on without you. When you have avoided fanaticism, then alone will you work well. It is the level headed man, the calm man, of good judgment and cool nerves, of great sympathy and love, who does good work and so does good to himself. The fanatic is foolish and has no sympathy; he can never straighten the world, nor himself become pure and perfect.
Then again, there are people who are foolish in another way: they teach us that all these animals were created for us to kill and eat, and that this universe is for the enjoyment of men. That is all foolishness. A tiger may say, "Man was created for me," and pray, "O Lord, how wicked are these men who do not come and place themselves before me to be eaten; they are breaking Your law." If the world is created for us, we are also created for the world. That this world is created for our enjoyment is the most wicked idea that holds us down. This world is not for our sake. Millions pass out of it every year; the world does not feel it; millions of others are supplied in their place. Just as much as the world is for us, so we also are for the world.
To work properly, therefore, you have first to give up the idea of attachment. Secondly, do not mix in the fray, hold yourself as a witness and go on working. My Master (Sri Ramakrishna) used to say, "Look upon your children as a nurse does." The nurse will take your baby and fondle it and play with it and behave towards it as gently as if it were her own child; but as soon as you give her notice to quit, she is ready to start off bag and baggage from the house. Everything in the shape of attachment is forgotten; it will not give the ordinary nurse the least pang to leave your children and take up other children. Even so are you to be with all that you consider your own. You are the nurse, and if you believe in God, believe that all these things which you consider yours are really His. It is a weakness to think that anyone is dependent on me, and that I can do good to another. This belief is the mother of all our attachment, and through this attachment comes all our pain. We must inform our minds that no one in this universe depends upon us; not one beggar depends on our charity; not one soul on our kindness; not one living thing on our help. All are helped on by nature, and will be so helped even though millions of us were not here. The course of nature will not stop for such as you and me; it is, as already pointed out, only a blessed privilege to you and to me that we are allowed, in the way of helping others, to educate ourselves. This is a great lesson to learn in life.
President's Page - My Fond Memoirs of Swami Gahananandaji Maharaj
Swami Gahananandaji
(Srimat Swami Gahananandaji, President of the Ramakrishna Math and Mission passed away on 4 November 2007. Swami Vimokshananda, President of The Ramakrishna Centre of South Africa, had the good fortune of associating with Revered Maharaj since 1979. The Seva Pratishthan, where Swami Gahananandaji served for 27 years, is a modern 550 bed charitable Hospital and Post Graduate Teaching Centre, situated in Kolkata.)
In 1979, I was posted to Itanagar, Arunachal Pradesh, where a new modern hospital was being built. At the time, I was staying in Belur Math after assisting in relief work in Andra Pradesh. One day Srimat Swami Gahananandaji Maharaj took me to the Seva Pratishthan with him. He was going to visit the different wards and check on the patients. That was the very first time that I had an opportunity to present myself before Revered Maharaj. On that day, I was witness to his loving care and attention to the in-patients. During these visits, he would make such in-depth enquiries about the patients' treatment and welfare, that the attending specialists would stand amazed, surprised at his keen observation.
Whilst in Itanagar, I would visit Kolkata for some important Mission work. Generally my stay was centred around the Seva Pratishthan. At all times, Maharaj's intense love for me made me feel blessed and I would feel privileged even if I could get a glimpse of him.
In 1982 I was to accompany Revered Swami Krishnarupanandaji Maharaj (the present Head of the Ramakrishna Mission Mauritius Centre) from Kolkata to Itanagar. We both were at the Seva Pratishthan. Our flight was early in the morning. The night before leaving, I took leave of Revered Swami Gahananandaji Maharaj saying that I did not want to disturb him the next morning. He lovingly enquired about all the arrangements and told me that before leaving in the morning, "go to the pantry; warm up the milk; mix coffee; drink and go".
At about 3.30 am, I took out the key to open the small gate for the downstairs, when I heard Revered Maharaj's clear voice, "Ke?" (Who's that ?) I did not want to disturb him at that hour, yet I had to reply, "Ami Sundar. Ashchhi Maharaj." (It's Sundar. Goodbye Maharaj.) What I did not anticipate was his instruction from the previous evening, regarding taking coffee. From his room came a prompt query in his inimitable authoritative voice, "Coffee kheyechho?" (Did you take coffee?) I replied, "Na Maharaj, ekhon dorkar nei." (No Maharaj, it's not needed.) And I went to my room to bring my luggage.
Upon coming to the gate, I was stunned at what I saw. Revered Maharaj, to my great surprise, not only got up from his bed, but had straightaway proceeded to the pantry. He had prepared hot coffee for me and was standing there with the cup in his hand. I felt ashamed. The affectionate smiling face of Revered Maharaj even now looms large before my mental eyes.
He only posted me to the Seva Pratishthan when my Arunachal days were over (June 1988). The next year, Revered Maharaj became the General Secretary of the Ramakrishna Math and Ramakrishna Mission. He used to visit the Seva Pratishthan very often and I, as the deputy-manager of the Premananda Ward where sadhus were admitted, used to receive him at the main gate. He would enquire about every sadhu in the ward and he needed thorough answers, never satisfied with superficial facts. So I had to be on my toes, as it were, before giving any answer; sometimes, he would know more about the patient-sadhu than me! During all those visits, he would be meticulous in seeing other householder-devotee-patients also. Whether sadhu or householder, everyone who was touched by him, felt blessed.
Once a sadhu passed away. His body was ready for despatch to Belur Math for cremation. Revered Maharaj was at the Seva Pratishthan on a visit at that time. There was an instruction from Belur Math that the body of the sadhu must reach before 7 p.m., or the cremation would have to be held on the next day. We had no available vehicle to take the body to Belur Math. When Revered Maharaj enquired, I said that due to the non-availability of a vehicle we would keep the body in the mortuary and would send it the next day. When he heard this, he said, "Place the body right now in the rear seat of our car. I will take the body to Belur Math before 7 p.m.!" We were stunned to listen to him. The General Secretary of the Ramakrishna Math and Ramakrishna Mission, taking a dead body in the same car! And he and Swami Atmanishthananda, his secretary - both crammed together in the front seat… 'never mind the inconvenience…'. Oh! We can never forget the flowing kindness of his heart.
Every organisation has to undergo cycles of progress and regress. The six-year period that I stayed at the Seva Pratishthan was a tumultuous one indeed! It was marked by an agitation of employees. Nevertheless, I never once heard from his lips, derogatory or hurtful words. From the specialist doctor down to the sweeper, he gave enormous time to everyone. Nobody was "useless". He would insist that the Ramakrishna family extends and includes everyone. What sage advice he used to give all the monks there. His great patience, endearing speech, attentive listening - all these qualities shine as a model before me. Unable to bear the stress at those times, I often ran to him for spiritual solace! Everytime I came out wiser because of his wonderful counsel.
Dr. Muthulaxmi Reddy: Pioneer Woman Doctor and Social Activist - Prof. B. Singh
Dr. M. Reddy
(1886 - 1968)
(The life story of Dr M Reddy is of great inspiration to womenfolk throughout the world. Her firm stance against social inequalities together with her extensive social work, makes her stand out as one of India's great personages. 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.)
Today women worldwide contribute greatly to the development and maintenance of every aspect of modern life. The social evolution by women to this laudable and necessary state has been a long and arduous journey; reflect that until just over a century ago, in many societies, it was the convention that the women's place was the home as the housekeeper and childbearer. This social prejudice denied women, amongst several other constraints, the access to education, the freedom to articulate opinion and the realization of their potential. In the Indian context, the emancipation of women from such social discrimination and taboos over the past century reflects the monumental efforts of great social activists inspired by the likes of Gandhiji. In this struggle, in an era of great social ferment and transformation, women themselves played a crucial role. In the quest for social justice and welfare, the contributions of Sarojini Naidu, Vijaylaxmi Pandit, Laxmi Menon, Kamladevi Chattopadhyaya, amongst others, are widely appreciated; to this illustrious list must be added Dr Muthulaxmi Reddy, the first woman doctor in India, the first woman legislator in India and a tireless crusader for women's rights. Thus, Laxmi N Menon commented that "...few women in India or anywhere else in the world have achieved more in an active period of a few decades than Dr Muthulaxmi Reddy"
The Early Years
Muthulaxmi was born on 30 July, 1886, the eldest in a middle class family in the princely state of Padukottai, in Tamil Nadu. Her parents were Narayanaswamy and Chandramma. Muthulaxmi's early education was confined to the vernacular since she was female. However, thanks to the intervention of a kind teacher and supportive father she was allowed to pursue an English education. Muthulaxmi was clearly an achiever for she successfully competed with her male counterparts.
Her Education
Contrary to the prevailing trend of girls rarely completing the primary education, Muthulaxmi was encouraged by her father to continue with her studies. Rather than pursue the fineries that often entice young girls, Muthulaxmi was motivated, rather than deterred, by the prevailing social diktats that placed women subordinate to men in just about every face of society. Thus she studied with greater vigour and diligence to complete the Matriculation examination, equipped with her innate intelligence and an ever supportive father.
With the Matriculation successfully completed in 1902, Muthulaxmi set her ambitions on a college education. This posed a major problem since there were no institutions that would accommodate girls studying with boys. Fortuitously, permission to study at the Maharaja's College at Padukottai was granted by the King of the Padukottai State who commented: "... are those men really educated who oppose the admission of a girl who passed the high school examination?" Muthulaxmi, the first girl student to be admitted to what was previously an all men's college, performed with great credit and proved to be more than an equal with the male students.
On completion of her college studies Muthulaxmi was eligible, in 1907, for admission into the Madras Medical College. In her decision to continue her studies in Madras rather than to marry and follow convention, she found encouragement and support from her father. Muthulaxmi completed her medical studies in 1912 to become the first woman doctor in India; she had done so in brilliant fashion in 1912 with several gold medals and prizes to her credit.
In 1914 she married Dr Sundera Reddy, the first Indian doctor to obtain the FRCS (the specialist examination in surgery). This marriage produced two sons and was memorable for Muthulaxmi being treated as an equal and being allowed to pursue her interests.
The Social Activist
Muthulaxmi's strong social convictions and thirst for women's emancipation led to her assuming a public profile, a rarity for women at that time. She was influenced by Gandhiji and Dr Annie Besant and drew inspiration from the philosophy of the Ramakrishna Mission at Mylapore.
The Avvai Home and Adyar Cancer Institute
As a medical doctor the welfare of orphans and destitute women was brought closer to her consciousness; thus she prompted compulsory medical examination in schools and the development of Child Welfare Centers. She established the first Children's Hospital in India, in 1927, and the Avvai Home for orphans and destitute girls at Mylapore, Madras in 1930. The Avvai Home has since relocated to Adyar; it is called the Avvai Ashram and continues to provide education and vocational training for orphans and destitute girls.
Bust in honour of Dr Reddy as the founder of the Adyar Cancer Institute.
The Adyar Cancer Institute at Adyar, Madras is another institution that Muthulaxmi has left to posterity. This cancer hospital has been described as a "temple of humanity" where poor patients are given free treatment. The concept of a cancer hospital, a long-cherished dream of Muthulaxmi, was prompted by the tragic death of her younger sister (in 1923) due to a poorly diagnosed and treated cancer. This hospital started as a 12 bed facility in 1954; today it is a world renowned cancer institute that treats up to 80 000 patients annually. Her son, Dr Krishnamurthy, was associated with the institute since its inception until his retirement in 1979 as Director and Chairperson.
The Legislator and Administrator
Her seemingly simple and modest disposition and frail persona belied a strong willed and determined personality that successfully stood up to and overcame longstanding social conventions and prejudices that have contributed in no small way to the progress that women are making today. As an administrator, Muthulaxmi served selflessly for the cause of women and child rights. She was the first woman legislator in British India, the first Chairperson of the State Social Welfare Advisory Board, the first woman Deputy President of the Legislative Council and the first Alderman of the Madras Corporation.
Her representation before the Montague Chelmsford Commission was invaluable in procuring the vote for women. As the only woman member of the Hartog Committee that evaluated the state of women's education nationally, her contributions led to many improvements to this long neglected issue.
Muthulaxmi was associated with the Women's Indian Association since its inception in 1917; she was President for life of this organization as well as the Editor of its official organ, Stri Dharma.
During the Non-Cooperation Movement she was central to defining the policy of the All India Women's Conference (AIWC). As President of the AIWC she effectively galvanized the motivation for adult franchise, common electorate and non-reservation of seats for women. Other contributions include raising the minimum age for marriage to at least 21 years for boys and 16 years for girls.
Abolition of Devadasi System
As an ardent social reformer, she fought for the abolition of the devadasi system. Under the traditional devadasi system girls were given away to temples where they displayed their dancing and musical skills. However, these girls were invariably exploited sexually and ended up in brothels. Thus she demanded, as member of the legislature, the demolition of this system which she described as a "revolting custom, calling for immoral trade of women". Crippling legislation was passed against the devadasi system in 1927, followed by its total abolition in 1947.
Dr. Muthulaxmi Reddy in later years
Dr Muthulaxmi dedicated her life to the poor and marginalized and worked ceaselessly for the emancipation and upliftment of women in India. In the quest of her life-mission, Dr Muthulaxmi had to invariably challenge longstanding social conventions. Her resilient character, belief in truth and dogged fight for justice, however, cast Dr Muthulaxmi as undoubtedly one of India's most distinguished women of her time.
In recognition of her tremendous contribution and service to the nation, the Government of India conferred the Padma Bhusan on her in 1956.
Towards the end of her life Dr Muthulaxmi was afflicted with poor vision. This did not dim her angst when women rights were being violated.
She died on 22 July, 1968.
Bibliography:
Gupta, Indra. "India's 50 Most Illustrious Women"; Icon Publishers; New Delhi. 2003
Devika VR. "Dr Muthulaxmi Reddi: Many firsts to her credit". (www.thehindu.com)
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