Swami Brahmananda: A Spiritual Dynamo Swami Sarvadevananda

‘My child, withdrawing the mind from the entire universe and keeping it on the kuta, the Unchang- ing—is that a small matter?’ Saying these words, Swami Brahmananda lost himself in deep thought. I remembered the verse from the Bhagavadgita with the following phrase: ‘kutastham-achalam dhruvam; the Unchanging, the Unmoving, the Eternal’. I started wondering if I had understood the real significance of mantra-diksha, spiritual initiation, though I had been anxious to get it. I was overwhelmed by this thought. —Kalisaday Pashchima.1 wami Brahmananda would keep his mind absorbed in ‘the Unchanging, Unmoving, the SEternal’ even as he lived in the world for the good of humanity. Standing by the Brahmaputra River at Mymensingh, examining its extended banks spanning eight to ten miles, he once said, ‘Coming here, my mind is getting merged in the infinite’ (419). In its natural state his mind would be moving on higher planes of consciousness. He would force it to come down to the normal work­ aday world by participating in such mundane acts as fishing, playing cards, smoking the hookah, or talking about mangoes. It was very difficult for or- ability of the fledgling Ramakrishna Order. The dinary people to understand the greatness of this Calcutta newspapers criticized the monks for ‘liv- extraordinary personality, who held firm the rudder ing a luxurious life’ unconcerned about the needs of the Ramakrishna Order during its critical initial of the motherland. They suggested that the sadhus days after the passing of Swami Vivekananda. did nothing to help the freedom movement after Sister Nivedita dissociated herself from the Order Transcendental Guide to actively pursue her political work. The British At the beginning of the last century the Indian government also weighed in with its own—though ­media had expressed serious doubts about the vi- diametrically opposite—criticism: it seemed con- vinced that the Order was secretly harbouring and Swami Sarvadevananda is Assistant Minister, Vedanta inspiring the freedom fighters. One could not have Society of Southern California, Hollywood. been blamed for thinking that the very survival of PB January 2009 19 38 Prabuddha Bharata the Order was at stake, caught as it was between always stay in an introspective mood, in a spiritual the insinuations of the local press and the oppres- atmosphere which is profound and grand, while sive surveillance of the British government. Taking running the administration of the Order.’4 One all these pressures in his stride, Maharaj—that was incident may be mentioned in this context. It was how Swami Brahmananda was popularly known— 5 March 1916. The annual meeting of the Rama- protected, nurtured, and facilitated the growth of krishna Mission was being held at Belur Math. the Order with his singular spiritual power. But Maharaj was presiding. Swamis Saradananda, for Sri Ramakrishna, Sri Sarada Devi, and Swami Premananda, and others were present. After Swami Vivekananda, whose footsteps Maharaj followed, Shuddhananda had finished reading the statement few believed that such an unassuming monk could, of accounts, Maharaj looked at Premananda and merely by the force of his spiritual presence, hold said: ‘Now you give them some spiritual instruc- the Order steady against such cross-currents—the tions. … Have these people come here—in this Order created by Swami Vivekananda to nurse the afternoon heat, spending money and undergoing spiritual ideal that is to invigorate India for the next trouble—to listen to these dry statement of ac- fifteen hundred years. counts! Pour some nectar into their hearts.’ Need- Brahmananda’s spirituality was his dynamo—the less to say, Premananda complied.5 fountainhead of power behind his personality; and Maharaj kept the twin ideals of God-realization it was this spirituality that had a remarkable im- and the welfare of the world ablaze in the minds pact in transforming the lives of those who came to of the monastic and lay members of the Order. him. One day Swami Akhilananda, who was then a Swami Vivekananda did not find it easy to con- very young boy, was told by Swami Vijnanananda vince his brother monks about the need for the to tell Swami Brahmananda: ‘There is something new ideal of Practical Vedanta with its emphasis on within me that needs awakening—please help me service in the spirit of worship. Harder still was it to do it.’ When Akhilananda asked Vijnanananda for Maharaj to promote the ideal among the monks why he himself did not do this awakening for him, of the next generation. Though Maharaj empha- Vijnanananda replied with his usual humility: ‘I have sized meditation and japa, he gave service activi- very little spiritual power within me, but Maharaj ties equal importance. In 1916 the Mission was in lives in the powerhouse. He can easily do what you need of workers for relief activities. Many monks ask.’ Maharaj, of course, took Akhilananda’s words were hesitating to join the relief work, considering very seriously, telling him that ‘for this awakening it an obstacle to spiritual practice. Coming to know one needs initiation’ and promising to initiate him. of this, Maharaj said to the monks of Belur Math: According to Akhilananda: ‘Maharaj made us feel ‘Some amongst you, I hear, say that the activities that spiritual awakening and God-realization are not of the Mission are obstacles to spiritual practice; difficult to achieve. He made us understand that tre- that spiritual development is not possible through mendous help will be given us if only we will struggle relief work and such other activities. … You do not a little, and that we can easily reach the goal.’2 After understand our attitude. You ought to accept the the inception and establishment of the Bhubaneswar spirit [in which our work is carried out]. Of course, Math, Maharaj instructed a monk saying, ‘Perform I have been repeating again and again, and even intense japa, practise mental japa with every breath. now I say this emphatically, that whether you go to If this turns into a habit, then japa goes on spontan- do famine relief or any other work, call upon God eously. It even continues before and after sleep. If a in the mornings and evenings and at the end of boy performs meditation and japa in right earnest, a the work—perform japa and meditation.’ Maharaj math can run on the merit of his practice.’3 reminded them of Swamiji’s exhortation that one Swami Shankarananda said: ‘We have seen him ought not to be afraid to dedicate one lifetime to 20 PB January 2009 Swami Brahmananda: A Spiritual Dynamo 39 the welfare of the world, as many previous lives have of mind. His intense love for God, sincere spir- been wasted through laziness. Hearing these inspir- itual eff ort, and utmost renunciation made Rakhal ing words, the monks became free from confusion a Brahmananda. and misgivings and prepared themselves for the re- Sri Ramakrishna, an ideal spiritual teacher, lief work with rejuvenated spirits (8–). whose being was steeped in samadhi, whose con- Equally telling are Swami Turiyananda’s utter- sciousness was raised to the dizzy heights of non- ances of 4 January  on the same issue: dual Truth, took great care to build the spiritual edifi ce that each of his monastic children was. He Many take these [service] activities to be inferior to meditation. Th ey do not understand the sig- guided Rakhal step by step, making him a spiritual nifi cance [of these activities]. Th ey say this on a powerhouse. He taught him to be regular in his spir- whim. … People fail to understand that Swamiji itual practices. On one occasion Sri Ramakrishna instituted this path aft er seeing the Self in all freed him from depression and mental distraction created beings. Th ey merely repeat old-fangled at the lack of spiritual experience by writing some- ideas—wishing to confi ne themselves to medi- thing on his tongue. Another day he gave Rakhal tation and japa. If one performs this service to a special mantra and also a vision of his Chosen Narayana [the Divine] in the right spirit for three Deity saying, ‘Look, this is your mantra and this days, one will have direct realization. … You re- gard them as patients, not as Narayana, that is is your Chosen Deity.’ Immediately Rakhal saw why you do not have any realization. But is it not the luminous form of God in front of him and was true that everyone is Narayana? ‘Ishvara sarva- overwhelmed. He also instructed Rakhal in many bhutanam hrid-deshe’rjuna- tishthati; God resides spiritual disciplines—asanas or postures, mudra s in the hearts of all beings, O Arjuna.’ If you cannot or gestures, methods of japa, meditation, yoga, and see that, the fault is yours (). the like.⁶ Practising these disciplines in solitude Rakhal experienced the highest realization. The Unfolding of a Perfected Soul Sri Ramakrishna’s training was suited to meet From the very early days of his life, Rakhal—that individual needs and temperaments. Of Rakhal’s was Maharaj’s pre-monastic name—used to live in spiritual nature, vis-à-vis Narendra’s, he had this another plane of consciousness. As a young boy, he to say: ‘Naren dwells in the realm of the Absolute, would get totally absorbed in the thought of Mother Durga while looking at the image of the deity dur- ing the annual worship of the Divine Mother at his ne evening while he was at Madras, he birthplace Sikra. He used to prepare images of gods O[Maharaj] went into Samadhi (the super- and goddesses and worship them. Th ere was a big conscious state) during Arati [vesper]. He sat on the banyan tree in the middle of a vast meadow near his rug at the far end of the hall, his body motionless, his ancestral home. Rakhal used to visit that secluded eyes closed, a smile of ecstasy playing about his lips. place known as Gazitala and spend long hours in Swami Ramakrishnananda was the rst to observe meditation! Th e scriptures say that holy people are that he did not move when the service was over. responsible for creating the holiness associated with Realizing what had occurred, he motioned to one of places of pilgrimage. Even now many people report the young swamis to fan his head. … For half an hour feeling a deep spiritual atmosphere at Sikra, though no one stirred—a boy who was crossing the hall did Maharaj lived there only for a short time. not even draw back his foot. Perfect stillness per- Rakhal belonged to the class of ishvarakotis— vaded the monastery—a radiant, pulsing stillness. those that are spiritually perfect from birth. Even —Sister Devamata, then, to set an example for posterity, he did practise Days in an Indian Monastery,  intense spiritual austerities to acquire a loft y state PB January 2009  One day at Udbodhan Swami Saradananda told his assistant Kiran, Swami Aseshananda: ‘Do you take Maharaj to be an ordinary person? He can mould our minds into any shape he wishes, like a lump of clay!’9 Th is statement is indeed remark- able, coming as it does from Saradananda, who was blessed with the vision of Brahman in all beings. Only a jeweller can value a priceless jewel. Sarada- nanda’s statement gives us a glimpse into Brahma- nanda’s spiritual stature. Making God-consciousness Habitual Aft er the passing away of Sri Ramakrishna, Maharaj continued his intense spiritual practices at Baranagar Math, Alambazar Math, and in diff erent places of pilgrimage; he wanted to make the spiritual experi- ences that he had been vouchsafed under Sri Rama- krishna’s care his permanent possessions. While at Omkareshwar he remained absorbed in the im- personal Absolute for six days and six nights, com- Swamis Brahmananda and Premananda with other sadhus pletely oblivious of the outer world. and devotees in front of the house at Kashimpur, East Bengal, At Panchavati by the River Godavari, Maharaj where Brahmananda stayed for a few days in   had the vision of Rama and Sita and experienced the Impersonal. He is like a sharp, drawn sword of their living presence. He remained absorbed discrimination. Rakhal dwells in the realm of God, in samadhi for three days and three nights. In the Sweet One, the repository of all blessed quali- Vrindaban he lived in a state of perpetual ecstasy. He ties. He is like a child on the lap of his mother, com- would not even talk to Subodhananda, who would pletely surrendering himself to her in every way.’7 attend to the few needs that he had. Subodhananda While living with the Master at Dakshineswar, would beg food for him and put it in a corner of his Rakhal’s renunciation and indrawn mood went to cottage. One day Subodhananda asked Maharaj: such heights that he could not tolerate the com- ‘Why do you live so strictly? You are the spiritual pany of any worldly-minded people. At times, in son of God Incarnate. He has already done every- such deeper moods, he did not enjoy even the com- thing for you. Th rough his grace you have attained pany of Sri Ramakrishna! Th ere were times when samadhi. Th en, why do you still have to sit like a Rakhal would go into deep ecstasy while doing beggar, begging for God’s grace?’ Maharaj replied: japa; then Sri Ramakrishna had to bring him back ‘What you say is true. Th e Master did everything to normal consciousness. Rakhal had many visions for us. But still I fi nd a lack within. Th is proves that and developed many occult powers. But he did not we need repeated practice in order to make the state pay any attention to the latter, as Sri Ramakrishna of samadhi natural and habitual to us.’10 specifi cally warned against the serious hindrance to Vijaykrishna Goswami, a great Vaishnava saint spiritual life that arises by possessing them. In later who had seen Sri Ramakrishna and was infl uenced years Maharaj told Swami Sharvananda, a disciple by him, also asked Maharaj the same question. of his, ‘It is easy to acquire occult powers, but hard Maharaj replied: ‘I am only trying to become es- indeed to attain purity of heart.’8 tablished in that vision of God which I received 22 PB January 2009 Swami Brahmananda: A Spiritual Dynamo 41 through my Master’s grace’ (4). and tell me: “Maharaj, grant me initiation, grant me Th ese are only a few glimpses of the extraordi- brahmacharya, grant me sannyasa.” No one says help nary life of intense spirituality that Maharaj lead. me get God.’1⁴ It seems that Maharaj was waiting to Experiencing the Truth in all its aspects and keep- give this knowledge and realization, and searching ing his mind absorbed in God, Maharaj guided the for the right person who was ready to receive it. lives of monks and devotees of the Ramakrishna Maharaj once told Swami Prabhavananda: Order. To him God was not a mere theory but a ‘Th ere are times when it becomes impossible for me palpable presence. He would not do anything with- to teach anyone. No matter where I look, I see only out direct instructions from the Master. Th e great God, wearing many masks. Who am I, the teacher? spiritual treasure that he accumulated through in- Who is to be taught? How can God teach God? But tense tapasya was then laid open for distribution to when my mind comes down again, to a lower level, innumerable people. Maharaj’s life is a testimony to I see the ignorance in man and try to remove it.’1⁵ the veracity of the ancient spiritual truths. Remaining in this state of consciousness Maharaj used to guide and help every seeker of Truth. The Dynamo at Work Girishchandra Ghosh, the famous Bengali Swami Vivekananda once remarked: ‘Raja [Swami dramatist, actor, and producer, who was an embodi- Brahmananda] is the greatest treasure house of ment of faith and devotion to Sri Ramakrishna, spirituality.’ On another occasion Swamiji sent to once contracted a serious illness that aff ected his Maharaj a European devotee who had come to him physical and mental health. He said: to have his spiritual problems solved, saying: ‘Th ere is a dynamo working and we are all under him.’11 I found that I had lost my faith in Sri Ramakrishna. Standing on the ground of his own profound ex- My heart felt dry. Many of the brother-disciples perience, Maharaj could say: ‘Spiritual life begins aft ernirvikalpa samadhi [the highest transcenden- he Correct Raga · Maharaj was then visiting tal experience]!’12 Th is is indeed an astounding TDacca. Everyday many visitors would come to concept and a grand standard of spiritual life. have his darshan. [The famous sarod maestro] Ustad Maharaj was the embodiment of dharma and Alauddin Khan would also come to meet him oc- condensed spirituality. He once said to a disciple casionally. One evening he started playing on the of Swami Vivekananda: ‘Look here Shukul, I fi nd sarod with Maharaj’s permission. There was a big that the realm of the Absolute is separated from the gathering. The recital went on for a long time. The realm of lila by a fi ne glass screen. Now and then I whole atmosphere turned solemn, still, and divine. feel like merging myself into the Absolute by break- Maharaj’s mind was getting absorbed in samadhi. ing through the barrier. But the Master does not After he had finished a piece, the Ustad asked permit it.’1³ Living on this high plane of conscious- Maharaj with folded hands, ‘Maharaj, what shall I ness, Maharaj managed the aff airs of the Sangha. play now?’ With eyes closed in meditation, Maharaj Boshi Sen, the renowned botanist, who was very said in a soft voice, ‘Ustad, now play Shukla Bilaval.’ free with Maharaj, once said to him, ‘Maharaj, you The Ustad kept aside his sarod and making repeated are a miser.’ ‘Why do you call me a miser?’ Maharaj prostrations at Maharaj’s feet said, ‘Maharaj, that this asked. ‘He is a miser,’ Boshi continued, ‘who has is the raga appropriate to this solemn atmosphere, plenty of money but does not give it to anyone. If to this time of the day, and as a sequel to the raga you wish, you can make others see God, but you which I just played—only you could tell this!’ Saying are not giving that [vision]—that is why you are so the Ustad burst into tears. a miser.’ Maharaj instantly turned grave and said, —Swami Nirvanananda, Devaloker Katha,  ‘Who wants? Even monks and brahmacharins come PB January 2009 3 42 Prabuddha Bharata came to see me. I had told them about the un- transported into a new life, and the power that he happy state of my mind, but they only kept silent. transmitted to me that day is still working within Th en, one day, Rakhal came … listened attentively, me.’17 [and] then he laughed aloud. ‘Why worry about Another striking incident from the life of De- it?’ he asked me. ‘Th e wave rises high out of the vendranath Basu, a disciple of Sri Ramakrishna, ocean; then it goes down again, and again it rises. Th e mind is like that. But please do not worry. indicates the remarkable nature of the spiritual Your present mood is due to the fact that you are power working through Maharaj. Some time aft er about to rise to a much higher level of spirituality. the Master’s demise Deven busied himself in a man- Th e wave of the mind is gathering its strength.’16 agerial job. One day he happened to meet Swami Akhandananda who took him to Maharaj at Belur When Maharaj left , Girish felt uplift ed, his dry- Math. Seeing Deven aft er a long time, Maharaj en- ness had gone and faith had returned. Th at was tertained him with great aff ection. Aft er he left , the transforming power of Maharaj’s words—they Maharaj said to Akhandananda: ‘O Gangadhar! could bring back faith and joy. What has happened to your Deven? His walk, at- While receiving spiritual initiation from titude, and behaviour—everything seems to have Maharaj, many felt the direct touch of the Divine. changed. Has he forgotten the Master and all of ‘Th e day Maharaj was to initiate me,’ said Swami us?’ When Akhandananda narrated these remarks Yatiswarananda, ‘I felt a spiritual power tangibly to Deven, there was a tremendous reaction in his emanating from him. He raised his hand in bene- mind. He went again to the Math to meet Maharaj, diction above my head, giving me instantly a vivid terribly restless. Maharaj put his hand on Deven’s consciousness of an immanent Presence. I realized chest and remaining silent for a while said: ‘What that the whole universe was merged in that Pres- has happened, Deven Babu? Everything will be ence.’ Further, ‘Th at day, also, I got a glimpse of the all right—remember the Master.’ Th is brought divine nature and power of the guru. I was literally about a great transformation in Deven. Aft er of- fering his salutation to Maharaj, he said: ‘Maharaj, all my restlessness has gone away. What a state I ivine Forgetfulness · When I [Swami had been reduced to. Now, by your blessings and DPrabhavananda] met Maharaj, he was living, kindness, there is no more any sorrow or confl ict moving, and having his being in God continuously. within me.’18 The state of samadhi was natural to him, and he had It has been said that Maharaj would not initiate to struggle at times to bring his mind down to the anyone with a mantra unless he received the vision work of teaching and presiding over the Order. The of the Chosen Ideal of the disciple. Th at was prob- following incident, originally told by Swami Ambika- ably one reason why some aspirants received their nanda, may serve as illustration. mantra immediately on approaching him, while A legal document required Maharaj’s signature. there were others who failed to get their spiritual Three days passed, and Maharaj had not yet signed initiation even aft er visiting him for six years. Ac- it. When the secretary came to get the document, cording to Swami Jagadananda, in the case of one he found Maharaj looking at it, pen in hand. An at- aspirant Maharaj got the vision of the Chosen tendant said, ‘Please Maharaj, won’t you sign?’ And Ideal but did not know the mantra of the deity. Maharaj answered, ‘I know, I know, I am trying. But He initiated the aspirant only aft er he had con- you see, I have forgotten how to write my name.’ fi rmed the mantra from theTantra-sara . Th en there  —VedantaandtheWest, were others like Mahamaya Sarkar and Chinmoy (September-October 1954), 59 Basu who were initiated by Maharaj of his own accord.19 2 PB January 2009 Swami Brahmananda: A Spiritual Dynamo 43 A Mart of Spirituality Maharaj took great care in building the spiritual Spiritual Presence · Brahmananda did not lives of young monastics. He would himself get up A have the eloquence of a Vivekananda. He in- at three in the morning and ask others to come and spired people by his silences quite as much as by his join him in meditation. Once he said to Swami words. It is said that he could change the psycho- Shyamananda: ‘Th e Master could give us every- logical atmosphere in a room, making the occupants thing, there was nothing that he could not give. feel talkative and gay and then inclining them to silent Even then he would wake us up at night and make meditation, without himself saying anything. For the us meditate. He would say, “If you eat during the most part, his teachings were very simply expressed. day and sleep at night, then how will you realize ‘Religion is a most practical thing. It doesn’t matter God?”’ (). Shyamananda recalls: whether one believes or not. It is like science. If one performs spiritual disciplines, the result is bound to Maharaj would get up from sleep at around three come. Although one may be practising mechanical- in the morning every day. I would off er him to- ly—if one persists one will get everything in time. … bacco and sit down on the fl oor in front of him. And if you go one step towards God, God will come a He would ask me to chant a kirtan comprising hundred steps towards you. … Why did God create us? the divine names of Krishna: ‘Hari haraye namah, krishna yadavaya namah, yadavaya madhavaya So that we may love him.’ keshavaya namah; salutations to Hari and Hara, —Christopher Isherwood, to Krishna, Yadava, to Yadava, Madhava, Keshava.’ RamakrishnaandHisDisciples, 330 I would chant in a tune that he had taught me and he would listen as he smoked. As he did so he would lose outward consciousness and the pipe here leaving hearth and home—what are you would drop from his hand. If I happened to pause, doing? Immerse yourself in the ocean of His holy he would say, ‘keep going, keep going’. I would name! Pray saying: give me love, give me know- keep chanting. Th ere were days when he would ledge. If you do not do something now, you will become very quiet, as if he had stopped breath- have to repent later.’ I remember how at one time ing. At such times Swami Premananda would oc- an intense storm of meditation, japa, prayer, and casionally come over from the adjacent room and study blew over Belur Math. At that time Maharaj off er him pranams. used to provide great inspiration to each one of Maharaj used to tell me: ‘Get intoxicated us. … chanting the holy name. Whatever you do—be Th ere was no end to our physical labour. … it meditation, japa, prayer, or any other spiritual Maharaj kept instructing us to undertake medi- practice—let it be between you and the Master. tation and japa along with work. He would also Do not worry at all about others hearing or watch- keep watch to see if we were following his instruc- ing, or about making mistakes. Be totally intoxi- tions (0–1). cated, be absorbed’ (–). Maharaj could even give the experience of A remarkable spiritual atmosphere was created samadhi, but he recognized the need for prepar- in the presence of Maharaj. Swami Mukteshwara- ing one’s spiritual nerves through sadhana. Swami nanda’s recollection confi rms this: Shuddhananda once asked Maharaj: ‘Can you provide the experience of samadhi?’ Maharaj was Maharaj used to provide great encouragement re- pacing to and fro at that time. He said: ‘Yes, I can. garding meditation, prayer, worship, and scrip- tural study. … He would oft en repeat: ‘Tapasya, But it would be diffi cult to hold. Even as one rises tapasya, tapasya.’ He could also be heard saying: up [rapidly], one risks falling down. It is better to ‘One should perform intense meditation and japa have it through one’s own eff ort. Holy Mother [Sri when one’s devotion is still fresh. You have come Sarada Devi] can give this with ease’ (). PB January 2009 2 44 Prabuddha Bharata But sadhana under the guidance of Maharaj was unparalleled beauty of His countenance with thy obviously a unique experience. Mukteshwara nanda’s eyes soaked in love!’ I saw, to speak the truth, the description transports our minds to Belur Math ‘lotus seat’ of my heart quite empty! But when I and into the heavenly reaches of a divine realm. looked out and saw Swami Brahmananda’s face, I was amazed to see the wonderful transformation We can imagine what deep vibrations of spirituality that had come to it. His face shone with a kind were generated in the presence of Maharaj: of divine light. His gaze was indrawn and steady, and his eyelids didn’t blink! … And in wonder I It was not yet dawn. A deep silence pervaded couldn’t take my eyes off his peaceful and grave everywhere. Th e entire creation appeared to be countenance.20 absorbed in the meditation on Brahman. Swami Brahmananda said to us, ‘Please sing this song: “Look, there exists the abode of bliss—exceed- Th e blazing life and profound spiritual teachings ingly beautiful, eff ulgent, and beyond the ocean of Brahmananda remain with us as a great example— of worldly existence!”’ inspiring monks, devotees, and lovers of God. Th at We sang mostly Brahma-sangeet after our great spiritual dynamism that we see in his life can meditation hours. When we sang the line, ‘O alone liberate sincere seekers of God from ignorance we know not how many saints and sages are ab- of the Self and the bondage it entails. sorbed in the deepest meditation in that abode of P bliss!’ with great enthusiasm, we felt inspired by the deep, spiritual mood of Swami Brahmananda. References Our voices reverberated all around, saturating the 1. Swami Brahmanander Smritikatha, ed. Swami whole atmosphere, and we were transported to a Chetanananda (Kolkata: Udbodhan, 2006), 414. domain of exceeding bliss. 2. Th e Eternal Companion (Hollywood: Vedanta So- I hear that particular song being sung even ciety of Southern California, 1944), 86. today, but I don’t experience that heart- enthralling 3. Swami Prabhananda, Brahmananda Charit (Kol- bliss that we experienced when we sang it to- kata: Udbodhan, 2000), 184. gether in the presence of Swami Brahmananda. 4. Swami Brahmanander Smritikatha, 22. Whenever we sang the song ‘Meditate on His feet 5. Brahmananda Charit, 186. resting on the lotus seat of thy heart; behold the 6. Swami Chetanananda, God Lived with Th em (Kol- kata: Advaita Ashrama, 2006), 81–2. 7. Th e Eternal Companion (Hollywood, 1944), 48. 8. Swami Brahmanander Smritikatha, 43. 9. Brahmachari Akshayachaitanya, Brahmananda­ Lilakatha (Calcutta: Calcutta Book House, 1395 be), 188. 10. Swami Yatiswarananda and Swami Prabhavananda, Th e Eternal Companion (Chennai: Ramakrishna Math, 2001), 45–6. 11. Th e Eternal Companion (Hollywood, 1944), 49. 12. God Lived with Th em, 88. 13. Swami Nirvanananda, Devaloker Katha (Calcutta: Udbodhan, 1997), 105. 14. Swami Brahmanander Smritikatha, 4. 15. Th e Eternal Companion (Madras, 2001), 105. 16. Th e Eternal Companion (Hollywood, 1944), 64. 17. Th e Eternal Companion (Madras, 2001), 76. 18. Swami Brahmanander Smritikatha, 53. 19. Brahmananda­Lilakatha, 62. 20. Brahmachari Akshayachaitanya, Reminiscences of Swami Brahmananda, trans. Swami Bhaskarananda (Chennai: Ramakrishna Math, 2006), 9–10.  PB January 2009