164

CHAPTER – V

SWAMI CHIDBHAVANANDA: LITERARY WORKS

Swami Chidbhavananda has written numerous books and articles in Tamil

and English. They address a variety of topics ranging from deep philosophical
enquiry to contemporary social life. The purpose of his writing was to dispel
avidya or ignorance among the people through Vedanta or the Ultimate
Knowledge as expounded by Ramakrishna and Vivekananda.1

Swami Chidbhavanda: As Writer

The Swami was accepted as a very good speaker and writer. His writings
reveal his personality and voice. They reveal his intimate knowledge of the
scriptures. They are of great literary and spiritual value. They express deep and
serious thoughts and are enlightening.

The Swami never aimed at a style nor used flowery words with little or no
meaning. His writing was simple, precise, clear and as devoid of artificialities as
the life of its author. His language was never pedantic. It was very much
transparent and free flowing. The beauty of his writing is its clarity. He takes but

1
“Srimat Swami Chidbhavanandarin Charitam”, Dharma Chakram 35.11 (1987), p. 343.
 165

one or two ideas and thoroughly explains them with abundant illustrations. Similar
ideas, similar illustrations, similar phrases, and similar words make his speeches or
writings, simple, lucid and excellent.2 When people heard him speak, they were
amazed that difficult and profound ideas could be expressed in such simple words.
They had the same feeling when they read his books.3

The Swami had his own literary strategies for carrying spiritual messages to
various groups of audience and readers. He wrote for both the young and old.
While dealing with elders he expounded Hindu philosophy often citing examples
from Hindu mythology or epics. He flipped the same while dealing with
youngsters. He wrote for them stories and dramas based on Hindu mythology and
epics. He had these interwoven with Hindu philosophy.

All the writings of the Swami cherish truth and high moral values. At the
same time they are not records of dry codes of behaviour. The Swami had a fine
sense of humour. He used humour for his teachings. He abounded in anecdotes.
He illustrated everything he was talking about by an anecdote, exceedingly apt and
pointed. Hilarious jokes and silly remarks were never to be found in his lectures.
His narration, description and elucidation were always noble.4

The literary outputs of the Swami are of different lengths - as maxims in

single line; as literary paragraphs not exceeding a page; elaborated in a single or
series of article; pocketed in small booklets or presented in voluminous book form.
The Swami had complete command over Tamil, Sanskrit and English. He chose to
speak and write in chaste Tamil with profuse use of Sanskrit terms. His English
books are scholarly and eminently readable. In spite of the overwhelming success

2
Tapovana Tapasvi, op.cit., p. 405.
3
Interview with R. Gnanasundari on 4 March 2004.
4
Tapovana Tapasvi, op. cit., p. 406.
 166

of his English works and their global acceptance, the Swami preferred to write in
Tamil, as his focus was on Tamil Nadu.

Literary Works

Swami Chidbhavananda started writing by the age of 30 when he had been

a resident monk in the Ramakrishna Ashram, Ooty. His earlier writings were
published by the Ramakrishna Math, Madras and since 1952 by Sri Ramakrishna
Tapovanam, Tirupparaitturai.

The Swami kept writing for more than half a century. He had authored
about 80 books. Almost all of his books appeared first in the serial form and only
then in book form. He had written numerous essays and articles in diverse
magazines, yet to be traced and counted. His hundreds of literary paragraphs and
more than a thousand maxims often go unmentioned. The bulk of his writings are
found in Ramakrishna Vijayam and Vedanta Kesari, the Tamil and English
journals of the Ramakrishna Math, Madras; and Dharma Chakram, the Tamil
monthly of Sri Ramakrishna Tapovanam.

The writings of the Swami include those written in his own hand and
transcriptions of his verbal dictations and public speeches. The Swami in the latter
part of his life was affected by Parkinson’s disease. He had tremor in his hands
and could not write. He started making dictation. A few of the Swami’s
Anthoryogam speeches were audio taped and transcripts of these were published.
After the passing away of the Swami, some of the recordings were made available
as Audio cassettes and then in digitally improved DVD format as spoken articles.

The Literary works of Swami Chidbhavananda can be grouped into three

categories as on Hinduism; on Ramakrishna-Vivekananda; and on other topics.
 167

1. On Hinduism: The Swami had produced commentaries on Hindu scriptures

such as Bhagavad Gita, Thiruvasakam and hymns of Thayumanavar. He had
highlighted the Hindu religious concepts as described by Advaita Vedanta in
the light of Adi Shankara, Ramakrishna Paramahamsa Swami Vivekananda
and Tayumanavar. He had written dramas based on Hindu mythology and
epics. He had compared Hinduism with other World religions.

2. On Ramakrishna-Vivekananda: A large portion of the Swami’s writings was

devoted to Ramakrishna and Vivekananda. It included all direct disciples of
Ramakrishna and his consort Sarada Devi and Sister Nivedita, the English
disciple of Swami Vivekananda. Swami Chidbhavananda drew maximum
inspiration from these spiritual giants. He wrote on their lives and messages.
He had translated many of the works written on Ramakrishna, the works of
Swami Vivekananda and his brother disciples - Swami Brahmananda,
Shivananda, Abhedananda, Turiyananda and Premananda.

3. On Other Topics: Swami Chidbhavananda wrote on a variety of topics

concerned with the wellbeing of individuals and society. He stressed upon the
right kind of education, health, harmony, renunciation, prayer, punctuality, and
good conduct. His essays titled as ‘Kurippuhal’ in Ramakrishna Vijayam
(1934-1938) and Dharma Chakram reflect his personal point of view on a
number of issues connected with daily life. Whenever people went astray or
misguided,5 succumbed to superstitious beliefs,6 grew materialistic or corrupt,7
struck from work,8 the Swami failed not to remind them of their Swadharma or

5
“Kurippuhal” Dharma Chakram 10.4 (1961), pp. 159-160.
6
Ibid., 10.2 (1961) pp. 79-80.
7
Ibid., 16.2 (1967) pp. 78-80.
8
Ibid., 10.8 (1961) pp. 319-320.
 168

duty.9 The Swami did not spare even the Government when it misruled.10 His
writings stand testimony to his concern for the nation and its people.

On Hinduism

a) Commentary on Bhagavad Gita

The most outstanding among the works of Swami Chidbhavananda was his
commentary on the Bhagavad Gita. He wrote it both in Tamil and English.

The Bhagavad Gita, literally meaning Song of God, is part of the Hindu
epic Mahabharata. ‘What the heart is to the human body the Gita is to
Mahabharata’ thus the Swami asserts.11 It is a 700-verse scripture, one of the most
sacred texts of India; the Hindu Bible. It is one of the greatest of world spiritual
literature.

The content of the Gita is a dialogue between Arjuna the man and Krishna
the God. Responding to Arjuna’s moral dilemma and despondency to fight against
his cousins in the battle of Kurukshetra, Krishna reminds Arjuna of his
Swadharma or duties as a warrior. ‘Fight evil.’ He exhorts him to do his duty. The
analogy as Swami Chidbhavananda puts it, Man finds himself at the crossroads of
life. It is difficult to take a decision and all duty is unpleasant when it comes to
establishing justice. The Lord gives him a sermon and that is the Gita, the sermon
on the battlefield.12 He elaborates on the immortality of soul, the doctrine of
selfless action, different Yoga Sastras and Vedantic schools of thought. The
Bhagavad Gita upholds the essence of the Upanishads. It explains the relationship
between man and God. The Swami explains if the Upanishads are to be compared

9
Ibid., 15.3 (1966) pp. 117-120.
10
Ibid.,17.8 (1968) pp. 318-320
11
Swami Chidbhavananda, The Bhagavad Gita, Tirupparaitturai, 2009, p. 4;
12
Ibid., p. 123.
 169

with cows the Gita is their excellent milk.13 The Swami views the entire Gita as
the exponent of the Upanisad Mahavakyam ‘That Thou Art’.14

Bhagavad Gita integrates various schools of thought in Hindu philosophy.

Therefore, it remains a popular text for commentators belonging to various
philosophical schools. Numerous commentaries have been written on the
Bhagavad Gita beginning with Adi Sankara, the Advaitin in the eighth century
A.D; Ramanujacharya, the Visistadvaitin in the eleventh century; Madhvacharya,
the Dvaitin, in the thirteenth century; Abhinavagupta of Shaiva tradition in the
eleventh century and Dnyaneshwar of Nath tradition in the thirteenth century. The
Bhagavad Gita's call for selfless action inspired many nationalist leaders. Notable
commentaries were written by Bal Gangadhar Tilak and Gandhi, who used the text
to help inspire the Indian independence movement. Tilak wrote his commentary
while in the Mandalay jail during the period 1910–1911, and Gandhi during his
stay in the Yeravda jail in 1929. Among notable modern commentators of the
Bhagavad Gita are Aurobindo Ghosh (1920), Sarvepalli Radhakrishnan (1948),
Swami Chidbhavananda (1951), Swami Prabhupada (1968), Eknath Easwaran
(1975), Chinmayananda Saraswati (1976) Paramahansa Yogananda (1995) and
Swami Ranganathananda (2001).

The Bhagavad Gita of Swami Chidbhavananda is a large heavy book

written with Advaitic perspective, but also highlights views of other schools of
thought. The unique aspect of this commentary is that the complex meaning of
Gita verses are made easy to understand with the help of short parables of Sri
Ramakrishna. 15 The Swami had his commentary on the Bhagavad Gita specially
designed for beginners and serious students for the self study purpose. It is well

13
Ibid., p. 3.
14
Ibid., pp. 40-42.
15
“Chidbhavanandarin Charitam”, op. cit., 35.11, p. 342.
 170

suited to those who have preliminary knowledge in Sanskrit and Bhagavad Gita. It
includes Devanagri text, transliterated Sanskrit, comprehensive breakdown of
compound words, word-by-word meanings, Tamil or English translation, and
commentary from Ramakrishna’s teachings.

The introduction of the book is illuminating where the Swami defines the
Gita and in that process dispels any wrong idea that the reader might hold on Gita.
He discusses on many interesting topics related to Bhagavad Gita, on ‘Being and
Becoming’16 ‘Preyas and Shreyas’17 ‘Action in Inaction and Inaction in Action’18
etc. To an often posed question why was the Bhagavad Gita preached on the battle
field, the Swami answers that the mundane existence is a veritable warfare.
Nothing here on earth is achieved without a fight. The Gita teaches one to prepare
for the battle of life. And to some people who object to the study of the Bhagavad
Gita who see it as a Book of carnage or a Gospel of slaughter, the Swami explains
that the panorama of the nature is an interminable battle-field. It is a slaughter
house. When one breathes, millions of microbes are done with. A growing plant is
constantly consuming bacteria in millions. Life subsists on life. To live is to live
out. While one depends on nature for subsistence, killing can no more be avoided.
Destruction is involved in construction. What is sunrise to one place is sunset to
another. A Seed dies in order to give birth to a seedling. The Bhagavad Gita
recognizes this hard fact. Virtue consists in wiping out the wicked. To save the
world, slay the wicked. The Gita in unmistakable terms exhorts man to sanctify
slaughter into a holy act.19

16
Bhagavad Gita, op. cit., p. 31
17
Ibid., p. 26
18
Ibid., p. 9
19
Ibid., pp. 19-22
 171

The Swami declares the Bhagavad Gita the Scripture Universal for the
following reasons. It discusses on various theories and caters to people of various
degrees. The scripture aims at making man into God. It stirs man to act and
metamorphoses all his actions into liberating sacred ones. It upholds self-
perfection as the goal of life and the yogas as the means to achieve it. According
to the Gita, a man turned into a perfect man turns out to be divine.20

The Swami’s elaborate introduction to the Bhagavad Gita became so

popular that the Tapovanam had the 66 pages published separately, as a small
booklet titled ‘Introducing the Gita’.

In the late 1940s, Brahmachari Ramudu the future Swami Santhananda

chanced to see the unpublished manuscript of the Bhagavad Gita. It was all written
with pencil in the clear handwriting of the Swami in a series of 80 page notebooks.
After having read a few notebooks, he exclaimed “How wonderful it would be
Swami, if it is made available to millions”. Swami Chidbhavananda then and there
placed before him the entire manuscript. Brahmachari Ramudu thought it would
be better for the Tapovanam to have a printing press of its own if it is to print the
916 pages of the Swami’s Bhagavad Gita. The Press could be used subsequently to
print the other works of the Swami. Thus in 1950 the Tapovanam Press was
founded at Tirupparaitturai. The Tamil version of the Bhagavad Gita of Swami
Chidbhavananda was first published in 1951. The first 108 copies of the Bhagavad
Gita were placed at the sanctum before being sold.21

The book became popular among the Tamil knowing public. Repeated
requests were made to the Swami from several quarters that the book might also
be rendered into English for the benefit of the larger non-Tamil-knowing public.
Accordingly the Swami brought out an English version in 1965. The book is
20
Ibid., pp. 61-65
21
Atma Sadhanaiyin Arputham, Arul Thunai Madar Sangam, Madurai, 2000, pp. 55-56
 172

preferred by many in the West for its scholarly content and for the simple and
lucid style of writing. The book was also translated into Telugu and Oriya. The
Telugu translation was done by Dr. K. Subramaniyam, former Principal of
Vivekananda College, Tiruvedakam West. 22

The Swami wanted the book to be nominally priced much less than the
actual cost. As per his wish, the Tapovanam is keeping the book inexpensive for
many years. The first three impressions were sold at Rs.6. Due to steady increase
in the price of paper and printing materials, the price of the succeeding
impressions were raised to Rs.7, Rs.7.50, Rs.9, Rs.12, Rs.15, Rs.20, Rs.24, Rs.30,
Rs.42, Rs.50, Rs.60, Rs.75, Rs.100, Rs.105, Rs.115, Rs.125 and Rs.150
respectively.23 So far twenty nine impressions of the Tamil version and twenty
three impressions of the English version have been printed. The total number of
copies of Tamil version has exceeded 200,000 and that of the English version
182,000. The figures exemplify the popularity of the book.

b) Commentary on Thiruvasagam

Swami Chidbhavananda’s commentary on Thiruvasagam, a Tamil Saivite

text, is his second most famous work. The Swami was initiated in the study of
Thiruvasagam by Narayana Guru, while they met at Ooty in 1926. The Swami
studied the work for nearly forty years and brought out a commentary in 1968.
The book was released on 14 July, in a function held at the Thiruppugazh
Mandapam in the South Aadi Street of Sri Meenakshi Amman Temple, Madurai.
Karumuttu Thiagarajan Chettiar (1893-1974), the philanthropist and T.P.
Meenakshisundaram (1901-1980), Tamil Scholar and then Vice Chancellor of

22
“Chidbhavanandarin Charitam” op.cit., 35.11, p. 346
23
Bhagavad Gita, op.cit., p. 8.
 173

Madurai Kamaraj University spoke at the function.24 So far sixteen impressions

totalling 102,000 copies of the book have been printed and sold.

Thiruvasagam meaning ‘Sacred Utterance’ was a collection of Tamil

hymns, composed by Manickavasagar on Lord Shiva. It contains 656 hymns in 51
compositions and constitutes the eighth volume of the Thirumurai, the sacred
anthology of Saiva Siddhanta. Manickavasagar’s heart-melting verses are full of
visionary experience, divine love and urgent striving for truth. Due to the
sweetness and greatness of this work, there is a proverb in Tamil which says, ‘one
who does not melt for Thiruvasagam will not melt for any literary work’.

Swami Chidbhavananda’s Commentary on Thiruvasagam was published at

a time when Tamil Nadu was plagued with divisions such as North and South,
Aryan and Dravidian, Brahmin and Non Brahmin etc. This had its impact in
religion too particularly in Saivism between Vedanta and Siddhanta. It would not
be an exaggeration if said that the Swami’s commentary on Tiruvasagam did bring
some understanding and broader perspective of religion amongst the Tamil people.

Saivism is claimed to be the oldest and the most popular among the sects of
Hinduism. It worships Lord Shiva as its primary deity. Saivism is divided into
many sub sects based on regional and doctrinal variations. The Pati (God), Pasu
(Soul) and Pasam (Bondage), the three important concepts of Saivism are common
to all sects. But they divide in their interpretation of relationship between God and
the soul. The question of Advaita (monism) Dvaita (dualism) Visistadvaita
(glorified monism) has led these sects into many theological debates and violent
disputes for a long period of time.

Saiva Siddhanta is one of the popular sects of Saivism found in South India
especially in Tamil Nadu. It is also prevalent among Hindus of the Tamil Diaspora

24
Invitation and Programme Notice, Thiruvasaga Vilakkam Arangetru Vizha, 14 Jul. 1968
 174

around the world. Though Saiva Siddhanta at a later date is claimed to be dualistic
in outlook, it was originally monistic. The sect is abounding in Sanskrit and Tamil
scriptures. Though founded on the Saiva Agamas, the Vedas are equally respected.
The Tamil Saivite saints like Tirumular, Appar, Sambandar, Manickavasagar and
Meykandar viewed Vedanta not different from Siddhanta. They had no problem in
identifying the Brahman of Vedanta with the Pati (Lord Shiva) of Saivism. For
them Saiva Siddhantam is Siva Advaitam. Tirumular’s School of Saivism was
even termed Advaita Siddhanta.25

The harmony however is not acceptable to all. Late in the nineteenth

century, the Dravidian Movement followed by Pure Tamil Movement, Non
Brahmin Movement and Tamil Nationalism saw Saiva Siddhantam as a Tamil
religion. Ethnic and linguistic affiliation, made it to refute Vedic and Sanskrit
influences. The Saiva Siddhanta philosophy was claimed as the indigenous
philosophy of South India and the choicest product of the Tamilian intellect.26

Swami Chidbhavananda as a monk of the Ramakrishna Order would not

have all these wrangling. He stood for the harmony of religions and not for its
deconstruction. The Swami’s lectures on Thiruvasagam attracted more Saivites to
his meetings. They were enamoured by his elucidation and were lured to him, but
at the same time were irked by his Vedantic connection. The Swami wrote his
commentary on Thiruvasagam equating each of the hymns of Manickavasagar
with one Upanishad mantra. He showed innumerable references to the Vedas, and
Vedantic concepts in the Tiruvasagam of Manickavasagar. According to the
philosophy of Saivism, the soul is prevented from the realization of God by the
three impurities, Anavam (Pride), Kanmam (Karma) and Mayai (Bondage). The

25
Thomas Manninezhath, Harmony of Religions: Vedanta Siddhanta Samarasam of
Tayumanavar, Delhi, 1993, pp. 109-110
26
M.S. Poornalingam Pillai, A Primer of Tamil Literature, Madras, 1904, p. 46.
 175

Swami in the introduction to his commentary on Tiruvasagam, mentioned about

three more impurities - Ethnic affinity, Linguistic affinity and Caste affinity as
obstacles to see the Truth or God.27

The Swami described Vedanta as a tree and the many Hindu sects and
beliefs as its branches. Holding on to one branch alone as the Truth and reject the
rest of the tree is illogical.28 As a monk of the Ramakrishna Order, he explained
how different ideologies though appear contradictory are composite in nature and
complement each other. It is all in the perspective of the person who contemplates
them.

The Swami explained Dvaita, Visistadvaita and Advaita philosophies in an

analogy thus: A traveller along his travel carried his food pocket. The traveller and
the food are different. This is Dvaita. After some time the traveller ate his food.
The food which had been hitherto kept separately outside the person is now in the
stomach as a part of the person. But it has not been digested. The food is neither
separate nor is one with the person. This is Visistadvaita. After some more time
the food got digested; is no more distinctly present and is one with the person.
This is Advaita.29 According to the Swami, Dvaita, Visistadvaita and Advaita, are
not three different schools of thought, nor they three aspects of a philosophical
exposition. They are but three stages in an aspirant’s progress in spirituality. In the
initial stages of spiritual practices, the devotee is different from the deity. Later as
one advances one becomes a part of the whole. Finally, at the peak of perfection
the devotee merges and becomes one with the deity.30 The expositions of the

27
Swami Chidbhavananda, Thiruvasagam, Tirupparaitturai, 1968, p. 23
28
Ibid., p. 76
29
K. Subramanyam, op. cit., pp. 445-446
30
Ibid., p. 444
 176

Swami in the light of Ramakrishna helped the people of Tamil Nadu come out of
their parochial view and have the broader vision of Hinduism.

c) Commentary on the works of Tayumanavar

Swami Chidbhavananda’s third major literary work was his commentary on

the hymns of Tayumanavar. The work stands in par with his other two
commentaries on Bhagavad Gita and Tiruvasagam, in merit and popularity.

Tayumanava Swamigal was a Tamil philosopher, poet and saint. He

articulated the Saiva Siddhanta philosophy on monistic terms. He wrote several
Tamil hymns of which 1452 are available. His poems follow his own mystical
experience. The hymns of Tayumanavar are by no means ancient yet they
reverberate the Vedic hymns sang millennia before. They cover the entire field of
Yoga and Jnana. The key teaching is to discipline the mind, control desires and
contemplate on the Self. The Swami had great reverence for Tayumanavar. He
saw in his hymns an inspiring and elevating message for the soul.

Tayumanavar is also noted for religious harmony. The Vedanta Siddhanta

Samarasam found in his hymns was his response to the contesting creeds of his
time. He penetrated into the depth of the original sources of Vedanta and
Siddhanta. He studied the Vedas, Upanishads, Shiva Agamas and the Tirumurai.
The knowledge of the scriptures testified by his own mystical experience enabled
Tayumanavar to see the underlying unity of all sects. He spoke on Samarasam, the
equality or harmony of religions.31 Swami Chidbhavananda points out to
Tayumanavar’s reference to God by the term Paraparam which means the most
supreme. This is a non-sectarian nomenclature of the Reality. The saint himself

31
Thomas Manninezhath, op. cit., p. 156-160
 177

emerged from the denominational pursuit to the universal pursuit. Therefore his
teachings are all universal. They are common to all the religions.32

Swami Chidbhavananda was initiated in the study of Tayumanavar even in

his school days. As a monk of the Ramakrishna Order he conducted classes and
wrote commentary on many of the works of Tayumanavar that include
Anandamana Param, Chinmayanandaguru, Engum Niraihindra Porul,
Karunaharak Kadavul, Malaivalar Kathali, Maunaguru Vanakkam,
Paraparakkanni, Parasiva Vanakkam, Painkilikanni, Paripurananandam and
Sukavari. They were first published as serialized articles in Dharma Chakram and
latter in book form. The Swami had written them in Tamil. It seems he had felt
for an English version of his commentaries on Tayumanavar works, but was able
to achieve a little. The Paraparakkanni titled as ‘the Garland of Paraparam’ and
Parasiva Vanakkam titled as ‘That Thou Art’ are the only English renderings the
Swami could write on Tayumanavar.

In 1978, when the trustees of Sri Tayumanava Swamigal Sanmarka

Sangam, Ramanathapuram decided to hand over the Tayumanavar Samadi Temple
they could think of none but Swami Chidbhavananda. The Swami accepted it as a
divine assignment and renovated the temple at a cost of ten lakh rupees. He had
the hymns of Tayumanavar printed and distributed for the good of humanity. He
had the first 10,000 copies sold in subsidized price, 75 percent off the original
price. The difference was met with the donations offered by some wealthy
devotees.

32
Swami Chidbhavananda, The Garland of Paraparam, Tirupparaitturai, 1979, p.10
 178

d) Ramayana and Mahabharata retold

Ramayana and Mahabharata are the two great epics of India. They have
been rewritten so many times since their originals in Sanskrit were produced by
Valmiki and Vyasa. Swami Chidbhavananda has written a retelling of both the
epics in English and Tamil, for the use of college students. The English version of
the Ramayana was first produced in 1972 followed by the Mahabharata in 1973
and the Tamil versions a little later in 1980 and 1981. The only other retelling of
the Ramayana and Mahabharata that was immensely popular with the Tamil
readers at that time was that of Rajaji’s, originally titled as ‘Chakravarthi
Thirumagan’ and ‘Vyasar Virundhu’. They were first published in the 1950s as
serials in Kalki, the Tamil weekly and later in book form. They were translated
into English and have sold in millions. In a comparative analysis, Rajaji’s
narrative is fast and furious, taking the readers on a thrilling roller coaster ride to
experience the twists, turns, loops and curves of the story. The Swami’s narrative
is slow paced and stops often to study some details. The Swami pauses amid his
narration to make messages.

The Swami did not consider the epics as mere bundles of bed time stories
but the philosophy of humanity. In his assessment, they are rich in the core values,
ideals and principles that form the crux of Indian culture and upbringing. They are
absorbing to the child, elevating to the common man, thought provoking for the
learned, inspiring to the mystic and illuminant to the sage. Though Indian in origin
they are universal in their hold on mind. Though written millennia before, their
relevance in contemporary times remains unquestioned.33

The Swami considered the epics as perennial source of spiritual strength.

The epics have inspired great men to heroic deeds as well as enabled the humble

33
Swami Chidbhavananda, Ramayana: The Philosophy of Humanity, Tirupparaitturai, 1972,
p.3.
 179

to face their trials with fortitude and faith. They expose the plan of life on earth is
such that all being have enemies. In the Ramayana the foe is external, whereas in
the Mahabharata the enemies are ones own kith and kin. They are to be dealt with
effectively.34

The epics, in the observation of the Swami, deal with all problems in
human life and prescribe their solutions. They are brutally honest. Elements in
society may be brought under two broad heads – the virtuous and the vicious. An
anomaly also is found between the two. The virtuous meet with trials and
tribulations all through but triumph in the end. Whereas the wicked seemingly
happy wend their way to damnation.35 The distinction between the virtuous and
the wicked is clear-cut in the Ramayana, whereas in the Mahabharata it is
deceptive. Krishna though on the side of the Pandavas, had decided not to take
arms in their defence, but had allowed his army to fight for the Kauravas. Great
men like Bheesma, Drona and Kripa in spite of their love for the Pandavas fight
against them as heads of the Kaurava army. Salya dear to the Pandavas is bound to
help Duryodhana. From the worldly point of view the Kauravas had more support
and were superior to the Pandavas in numerical strength. Still they were utterly
routed indicating that wickedness never thrives, however much it may be
supported.36 The epics tell us that the women are to be respected. The treatment
meted out to woman is the yardstick that measures the civilization of a people.
Any wrong done to her is an offence against God. The Swami points out that the
wrongs done to Sita destroyed Lanka and the insults heaped on Draupadi
destroyed Hastinapura.37 As Ramakrishna indicates, Lust and Greed are the two

34
Swami Chidbhavananda, Mahabharata: The Philosophy of Humanity, Tirupparaitturai, 1973,
p.7,
35
Ramayana, op. cit., p. 5
36
Mahabharata, op. cit., p. 7
37
Ibid., p. 6
 180

evils that drive man into wickedness; the Ramayana portrays the outcome of lust
and the Mahabharata, the consequences of Greed.38

The epics explain human values and the concept of Dharma. They portray
ideal characters like ideal son, ideal brother, ideal wife and ideal king. While
Rama is the ideal of man, Sita is the ideal of woman.39 Rama, Krishna and
Hanuman are worshipped for the ideals that they represent. The scores of
characters that move in and out of the scenes of the epics allow children to learn
about the human psyche in different patterns. The Swami desired that every child,
school going student and the college going youngster should read these two books
and come under its elevating influence.

e) On the Hindu Concept of God

Swami Chidbhavananda wrote a few books on fundamental concepts of

Hinduism. ‘The Facets of Brahman or The Hindu Gods’, ‘The Raja Yogam’,
‘Gnana Yogam’, ‘Bhakti Yogam’ and ‘Karma Yogam’ are some of the titles.

The Swami, in ‘The Facets of Brahman or The Hindu Gods’, explains the
Hindu concept of God as described by Advaita Vedanta and Adi Shankara.
Contrary to popular understanding Hinduism is both Polytheism and Monotheism.
According to the Vedanta the one Absolute Reality is the Brahman which cannot
be exactly defined but Sat-chid-ananda (Being-Consciousness-Bliss). Brahman is
both Nirguna (Unmanifested hence devoid of attributes) and Saguna (manifested
hence with attributes).40 Nirguna Brahman is most abstract and not easily
understood. It is difficult to perceive a principle. But it is easy to see persons who
embody the principle. The impersonal Brahman therefore is manifested into
38
Ramayana, op. cit., p. 6
39
Ibid., p. 3
40
Swami Chidbhavananda, Facets of Brahman or The Hindu Gods, Tirupparitturai, 1971, pp.
5-6
 181

Ishwara, a Personal God who is purely anthropomorphic - a Shiva, Vishnu or

Shakti, easily perceivable. Thus the different Gods in Hinduism are but the various
forms of one Reality; the many expressions of divine principle.

Hinduism based on Vedanta has six major sections called Shanmatas, the
six limbs of Hinduism, which again get subdivided into several minor sects in
order to serve the emotional and intellectual needs of the adherents. The principal
divisions are Saivism, Vaishnavism, Saaktham, Gaanapathyam, Koumaaram and
Souram. The respective Supreme deities of these divisions are Shiva, Vishnu,
Shakti, Ganesha, Skanda and Surya Narayana.41 The Swami had assigned separate
chapters for each of the deity and describes their attributes in fitting analogies and
glowing terms.

A perfectly evolved religion according to the Swami has four aspects

incorporated in it - the Philosophy, Epic, Purana and Rituals. Hinduism has all the
four. The Puranas are intended for the common man whereas the Philosophy for
the matured. The Hindu Purana or myth is planned to extol one God in preference
to the others. The Siva Purana for example proclaims Siva as the God of gods
while the Vishnu Purana beats the same note in order to assert the supremacy of
this God over the others. This apparent conflict was purposely designed with the
object of inculcating devotion in the chosen deity in the mind of the beginner.42 In
fact Shiva and Vishnu are the different aspects of the same Reality, different
gateways to reach the one Absolute.

The Swami observes that there is no harm in telling a child that his parents
are the greatest people in the world. But it is ludicrous if such an idea is put in the
mind of an adult. The Puranas are intended for beginners whereas the Philosophy
is for the matured. The function of Philosophy is to reveal the Truth, the Reality. A
41
Ibid., p.13
42
Ibid., pp. 14-15
 182

man with a matured understanding is competent to enquire into the phenomenal

existence. But the interpretation thereof is not always the same as seen through
the medium of mind. A person like Duryodhana saw all men in the world as
wicked and his cousin Yudhistra saw all men as good. The Mind set alright sees
the world alright. The Purification of the mind is the scope of applied Vedanta.43
Mastery over the mind and the senses and utilizing them for sublime purposes is
achieved through Yoga. A highly evolved spiritual man called Yogi or Rishi
becomes the knower of Truth. He realizes his oneness with the Real.

The Swami has written the book as if it is a primer on Hinduism in explicit

manner. He has written it in the light of Advaita Vedanta - ‘One is All; All is
One’. The Swami shows how the need for variety and oneness is expressed by
Hinduism as both polytheistic and monotheistic religion. Pointing out to the
underlying unity found in all sects the author reveals the futility of fighting in the
name of god, sect and religion.

f) On Vedanta

Swami Chidbhavananda’s other books on Hinduism - Gnana Yoga

Vilakkam, Karma Yoga Vilakkam, Bhakti Yoga Vilakkam, Raja Yoga Vilakkam,
and Anushtana Vedantam is based on the teachings of Swami Vivekananda. They
are the adaptations of his lectures, delivered at New York and London in 1895-
1896 and 1900. The works were published in the years 1955, 1958, 1959, 1962
and 1957respectively.

The Swami stresses on the importance of Yoga as follows. Every Science

has its twin aspects – theory and practice. Intellectual grasp of a subject is theory;
its application is practice. Many a student of Vedanta runs the risk of being
entangled in mere theorizing. He may derive some intellectual pleasure in such

43
Ibid., pp. 7-8
 183

wrangles. But life remains untouched. On the other hand Brama Vidya is what
touches and transforms life. It is intensely practical. When applied to life it is
called Yoga Sastra. A practitioner of Yoga becomes a better man. If he is a wage
earner he becomes a better wage earner. If a farmer he becomes more skilful. If an
officer he becomes more efficient in executing his duty.44

Hinduism suggests four main paths of Yoga to discipline the Self. Jnana
Yoga is the path of knowledge; Bhakti Yoga, the path of devotion; Karma Yoga,
the path of action; and Raja Yoga lays emphasise on meditation. Each one of them
is suited to a different temperament or approach to life. An aspirant may focus on
any one of these approaches. For the vast majority of yoga practitioners, a
blending of the four is also advocated. The Swami himself puts this in an analogy
thus. A bird requires two wings and a tail for its successful flight. Bhakti and
Jnana serves as two wings and Karma Yoga as the balancing tail.45

g) Hindu Mythological Plays

Swami Chidbhavananda was a good play writer. He was known for his
Hindu mythological plays. He was very much interested in the visual art of drama
since his schooldays. He used it as a medium to propagate spirituality and
devotion amongst people. The Swami took his themes from the Hindu Epics and
Puranas. His plays centred on sterling characters like Sage Vishwamitra, Raja
Harichandra, Bharata, Bheesma, Karna, Arjuna, Ekalvya, Luv Kush, Markandeya,
Prahlada and Sati Ansuya. Many of the Swami’s play scripts were published as
serials in Dharma Chakram, and then brought out as books.

The Swami’s plays were very popular in the 1950s and 1960s. They were
staged during the annual festivals celebrated at Sri Ramakrishna Tapovanam. The

44
Bhagavad Gita, op. cit., pp. 31-32
45
Ibid., p. 62
 184

plays were acted by school children and had great appeal for the spiritually
inclined public. People from in and around Trichy and some even from far off
places arrived in great numbers to Tirupparaitturai just to watch the plays. The
Swami’s dramas were such crowd pullers, that the South Indian Railway had
special trains run between Trichy and Tirupparaitturai.46

The Swami had his plays performed in the open and on bare stages with
only a backdrop, bereft of stage scenery, front curtain, shimmering light and
decorations. Occasional props and furniture were the only things allowed on the
stage. The actors were to wear minimal make-up and simple costumes. A dhoti
with fivefold tuck, a flute and a peacock feather are enough to turn a sweet smiling
boy look alike Krishna. Plays were performed without an intermission but there
were short musical interludes or dances. The audience at an average, numbering
not less than 3,000 would sit through the entire drama in rapt attention and in pin
drop silence. The Swami did not want the audience either to be hypnotized or
hysterical, but ever contemplative, critical and analytical.47 The pinnacle of the
drama was the Swami’s speech which was customarily made just before the last
scene or climax. The Swami to the fulfilment of the audience would present the
highlights of the drama and its message. He thus turned even entertainment into an
act of worship.

h) Prayer Books

Prayer is indispensable to human life was the assertion made by Swami

Chidbhavananda. It is an important part of daily life. According to the Swami,
prayer is not begging the Almighty for a favour. It is the search for the divine
within the Self. Through prayer one reasserts the Higher Self immanent in him or

46
Dharma Chakram 16.3 (1967), p.2.
47
R. Kasthuri Bai, “Swami Chidbhavananda: A Dramatist of Spiritual Accomplishments”,
Golden Jubilee Souvenir: Sri Sarada College for Women, Salem, 2011, p. 15
 185

her. The Swami explains this with an analogy. Fire is inherent in the fuel; when
the fuel is associated with ignition the fire within issues forth. This is exactly what
prayer does to the aspirant. 48 Prayer can be performed in numerous ways. Dhyana
or Meditation, Sat Sang or Being in holy company; Japa or chanting the various
attributes of the Lord Divine; Bhajan or Singing hymns, Pooja or Making
offerings are a few of them.

The Swami had produced Prayer books for the benefit of the pious. They
are meant for daily devotional use. The ‘Daily Divine Digest’ and its Tamil
version ‘Dinasari Dhyanam’ were written by the Swami. They provide the reader
the thought for the day to reflect on. They contain 365 topics of interest and help
to spiritual aspirants for the 365 days of the year, date-wise. The message on 3
July, reads thus:

Keeping a heavy purse in his pocket a man dreams that he is stranded

penniless in a foreign country. The situation changes when he wakes up.
The same is the position of the man who has forgotten his divine origin.
Becoming conscious of the Divine source solves all problems.49

The words of wisdom are supplemented with proper quotes from Tamil and
Sanskrit scriptures. They include the sayings of Buddha, Christ, Tiruvalluvar,
Tirumular, Ramakrishna and Vivekananda. The Books are produced in pocket size
for easy carrying and to make inspirational gifts.

The Swami has translated two Chanting books, Siva Sahasranama Stotram
and Sri Lalitha Sahasranamam, the former into English and the latter into Tamil
from their original Sanskrit source. A sahasranama is a type of Hindu scripture in
which a deity is referred to by 1,000 or more different names. Sahasranamas are
classified as stotras, or hymns of praise, a type of devotional scripture. Sahasra
48
Swami Chidbhavananda, Indian National Education, Tirupparaitturai, 1964, p. 161.
49
Daily Divine Digest, op. cit., p. 185.
 186

means a thousand, or more generally, a very large number. Nama means name.
The literal translation of sahasranama is ‘a thousand names’. Many religions
include praise of the divine name as an important part of their tradition. In
Hinduism all of the most widely-known forms of the divine -Shiva, Vishnu, Sakthi
and Ganesha have sahasranama stotra devoted to them. Recitation and study of
these often constitute part of the daily routine of formal worship both at home and
in temples. These names are revered as holy words that bring the individual closer
to the divine and help purify a follower's mind. In the opinion of the Swami the
recitation help to arrest the restless mind and get it transfixed on the divinity. The
names describe the attributes of the divinity thus:

bhavaya, the Source of all that exists;50

bahu bhutaya, the One who has become the many; 51
sasvataya, the Eternal; 52
suddhaya, the Pure53

The Swami insisted on knowing the meaning and correct pronunciation of the
names before chanting. Therefore he has given in his book, the Devanagari text,
transliterated Sanskrit and Tamil or English translation. But for the less able
devotees, to start with, he had conceded to let them recite the names even if they
do not understand it. “A medicine is sure to have effect even if it is taken without
knowing the name or composition”54 was the Swami’s words of solace. Chanting
formed an important part of the Swami’s spiritual programmes.

50
Swami Chidbhavananda, Siva Sahasranama Stotram, Tirupparaitturai, 1979, p. 22.
51
Ibid., p.40.
52
Ibid., p.23.
53
Ibid., p. 66.
54
Swami Chidbhavananda, Santhekam Thelithal, Vol.I., Tirupparaitturai, 1958, p. 11.
 187

i) Inter-religious Works

Swami Chidbhavananda loved to interact with other faiths and often

arranged for inter-religious dialogues. He wrote two Inter-religious books, titled
‘Holy Bible in the Light of Vedanta’ and ‘Hinduism hosts Christianity’. The First
book was a comparison of Hinduism and Christianity made by the Swami. The
second was a record of Hindu-Christian dialogue that took place in 1979 at
Tirupparaitturai between the Swami and a few of the Roman Catholic monks from
Italy.

On Ramakrishna and Vivekananda

a) Biographies

A large portion of the writings of Swami Chidbhavananda is devoted to

Ramakrishna and Vivekananda and their close associates. He narrated their lives,
conveyed their message, and showed their relevance to the modern world.

Swami Chidbhavananda’s earliest works are on the lives of the Holy

Trinity (Ramakrishna Paramahamsa, Swami Vivekananda and Sarada Devi) of the
Ramakrishna Movement. They were written in Tamil and titled as Sri
Ramakrishna Charitam, Sri Vivekanandar Charitam55 and Sri Sarada
Deviyarathu Charitam. They were published in the years 1929, 1933 and 1939
respectively. They are the first ever popular biographies on the Holy Trio written
in Tamil. It is also claimed that the Swami was the first to write a biography of
Sarada Devi in Tamil.56 The books were very much enjoyed for their accurate
portrayal of persons and events, narration and dialogues which do not deviate from
their original sources. It was after three decades Ra. Ganapathi (1932-2012) could
produce a similar set of biographies on the Holy Trio that enjoyed popular acclaim
55
Sri Vivekanandar Charitam was altered a little in its content and in title and was issued as
Swami Vivekanandar in 1950 and Vivekanandar Jeevitam in 1962.
56
V.P. Kandasami and Nagamani, Personal Interview, 12 Sep. 2010.
 188

in Tamil Nadu. His ‘Arivukkanale Arutpunale’ and ‘Amma’ were published in

Kalki, the Tamil weekly as serialized biographies starting in 1962 and continued
for over ten years. Though alluring, Ra. Ganapathi’s works are fictitious in
character and carry some mythical elements.

The Swami wrote on the lives of Ramakrishnananda and Saradananda, two

of the direct disciples of Ramakrishna which appeared as serialized biographies in
Ramakrishna Vijayam in 1928. He also wrote on the lives of Mahendranath
Gupta, Durgacharan Nag, Ram Chandra Dutta, Girish Chandra Ghosh,
Surendranath Mitra, Purna Chandra Ghosh, Balaram Bose, Manmohan Malik,
Adhar Sen, Narayana Sastry, the Household disciples of Ramakrishna. This was
published as a serial in the Dharma Chakram from 1952 to 1954 under the title
‘Aannalai Adaintha Adiyarhal’. Swami Chidbhavananda produced one more
biography in 1957 on Sister Nivedita, originally Margaret Elizabeth Noble, the
Irish disciple of Swami Vivekananda. The Swami also brought out a booklet, a
reminiscence of his meeting with Mahendranath Gupta, the author of The Gospel
of Sri Ramakrishna.

b) Gospels

In 1962, the birth centenary of Swami Vivekananda was celebrated. In

commemoration of the event Swami Chidbhavananda wrote and published books
on Ramakrishna and Vivekananda. Two of the books ‘Ramakrishna lives Vedanta’
and ‘Vivekananda Vivaranam’ described their personality and the other two ‘Sri
Ramakrishna Upadesa Manjari’ and ‘Vivekananda Upanisadam’ gave their
messages.

The ‘Ramakrishna lives Vedanta’ explains that the Paramahamsa was not a
verbal philosopher but a practical Vedantin, with proper quotes of events from life.
‘Sri Ramakrishna Upadesa Manjari’ was a compilation of 1426 of Ramakrishna’s
utterances handpicked and arranged in an interesting form to the reader.
 189

The ‘Vivekananda Upanisadam’ is based on the conversations Swami

Vivekananda had with his American disciples at Thousand Island Park, New York
in 1895. The ‘Vivekananda Vivaranam’ presents the versatility of Vivekananda.
He is presented as a monk, a mystic, a philosopher, a teacher, a leader, a patriot, a
reformer, an orator, an artist, an educationist and a sportsperson. In 1972, Swami
Chidbhavananda had some of the teachings of Swami Vivekananda selected and
compiled under the title ‘The Man Making Message of Swami Vivekananda’. It is
prescribed for the use of College students.

Swami Chidbhavananda had a number of works on Ramakrishna and

Vivekananda adapted to Tamil and had them published as serials in Dharma
Chakram. Keshab Chandra Sen's Paramahamsa Deber Ukti (1878) is the earliest
known work on Ramakrishna. Kesab publicized Ramakrishna's teachings in the
journals of his religious movement New Dispensation over a period of several
years, which was instrumental in bringing Ramakrishna to the attention of a wider
audience. Swami Chidbhavananda had it translated under the title ‘Anrae Veli
Vandavai’57 The Swami also translated Mahendran Nath Gupta’s ‘the Gospel of
Ramakrishna’ under the title ‘Paramahamsar Puhatiya Peruneri Villakkam’. He
had ‘the Complete Works of Swami Vivekananda’, his conversations, speeches
and letters, translated and published into several articles.

On Other Topics
a) Stories, Essays and Articles
Swami Chidbhavananda had written on a variety of topics. Though
the discussions are pertained to various fields, he never missed a chance to speak
on self restraint, service and spirituality. The Swami wrote stories for small
58
children under the title ‘Nalvazhi’ and essays for the grownups titled

57
Dharma Chakram, 1966-1969.
58
Ibid., 1968-1973.
 190

‘Nal Upadesam’.59 Some of his earliest articles and stories that were published in
Ramakrishna Vijayam were grouped into two books titled ‘Deva Rakashyam’ and
‘Yethirkala India’. The Swami thought about renunciation as the highest form of
achievement in human life. He wrote about it under the title ‘Sannyasi’, first
produced in a sequence of articles60 in Dharma Chakram and later compiled into a
book.

b) Questions and Answers

The Swami’s thousands of maxims titled ‘Arul Virundhu’ and his

interaction with the readers in the Question and Answer section that went by the
name ‘Santhekam Thelithal’ in Dharma Chakram since 1952 were brought out in
book form running into several volumes. These books reveal the Swami’s firm
grip on the essentials of spiritual life and his ability to suggest the right solutions
to problems.

c) On Education

Swami Chidbhavananda was an Educationist. He had expressed his ideas

on Education under the title, ‘Kalvi’ in Tamil, and ‘The Indian National
Education’ in English. The English version was prescribed as a text in the
Teachers Training Colleges. This book consisting of twelve chapters presents the
ancient system of education modified to suit the modern conditions. Apart from its
being an indispensable manual in the educational field, it re-educates the Indian in
his national characteristics. His other books on Education include ‘Manavarukku
Oru Sol’ and ‘Kulanthaihalin Kalikoodam’. ‘Manavarukku Oru Sol’ was first
published in a string of articles in 1950s and 1960s in the Dharma Chakram. It
was later translated into English and published under the title ‘My Dear Students:

59
Ibid., 1971-1974.
60
Ibid., 10.7-10 (1961).
 191

A Counsel’. The Swami wrote ‘Kulanthaihalin Kallikoodam’ in 1975, when

parents were obsessed with the idea of sending their infants to the Nursery or Play
Schools. The Swami likened to outline the functions of the Nursery in the
upbringing of small children.

d) On Health

The Swami wrote on a number of issues affecting people. His books on

Health, Marital life and Childbirth advise teenagers, married couples and the aged
on the upkeep of their health as prescribed by the scriptures and tradition. It is not
enough that man merely exists. Man has to acquire vigour and live an abundant
life was the message of Swami Chidbhavananda.61 The Swami himself sported a
robust figure and had a lot of stamina. He exercised regularly and walked long
distances. He did all manual works as sort of physical exercise. He ate sparingly
and had a simple healthy vegetarian diet. He believed in the saying ‘a sound mind
in sound body’.

In the book ‘Atma Sakti’ the Swami advises the youngster to observe
brahmacharya as the key to higher life.62 In the book titled ‘Nan Makkalai
Peruthal’, he asks the married couple to abstain from sex after having one or two
children. Wedded life means no sanction to indiscriminate indulgence. The
supreme purpose of the house holder’s life is to beget worthy progeny and
dedicate it to the public weal. In the opinion of the Swami, children with great
qualities are born of parents who rigidly take to self-control, austerity and
devotion to God.63 The Swami affirmed that the mental status of parents affect the
foetus. The Swami’s another book titled ‘Noikku Idam Kodel’ advocates general

61
Indian National Education, op. cit., p. 183.
62
Swami Chidbhavananda, Atma Sakti, 1950, p. 15
63
Swami Chidbhavananda, Nan Makkalai Peruthal, Tirupparaitturai, 1952, p.32
 192

cleanliness and personal upkeep to ward off diseases. The book was recommended
to be placed by the side of every bed in hospitals.

Swami Chidbhavananda: As Editor

Swami Chidbhavananda was not only a prolific writer but also an adept
editor. He served as the Editor of Ramakrishna Vijayam from 1934 to 1938. He
made many editorials and structural changes to the magazine; added up many
interesting sections and enlivened the magazine with his articles and Editor’s note.
Contrary to the apolitical stance of the Ramakrishna Order, the Swami was
outspoken when addressing social and political issues in the Editor’s note. His
experience with Ramakrishna Vijayam helped him to found and edit Dharma
Chakram, another magazine of spiritual enlightenment in Tamil Nadu.

The Dharma Chakram is a monthly journal of Sri Ramakrishna

Tapovanam, Tirupparaitturai. It was started by Swami Chidbhavananda in 1952.
The Dharma Chakram has no parallels. It is out and out a spiritual magazine. It
publishes only articles in the well-being of individuals and society. It carries the
message of the Upanishads; and the gospel of Ramakrishna Paramahamsa, Swami
Vivekananda, Sarada Devi, and their disciples. One of the marked features of the
magazine is that it displays no advertisements or commercials among its pages. 64

The magazine also serves as the bulletin of Sri Ramakrishna Tapovanam. It

carries the message of the Tapovanam, its announcements and appeals,
programmes and Antharyogam details. As a magazine of all time, the 12 issues of
a year are bound into a single volume and sold as Year Packs.65

64
“Chidbhavanandarin Charitam” op. cit., 35.11 (1986), p. 311.
65
Dharma Chakram, 27.8 (1978), Cover Page 2.
 193

Swami Chidbhavananda: As Publisher

Swami Chidbhavananda had his articles and books printed and distributed.
He saw to that his writings reach everyone in the society invariably the rich and
poor. He took utmost care that the spiritual content are read and relished.

The publications of Sri Ramakrishna Tapovanam are printed in the

Tapovanam Press at Tirupparaitturai. The Tapovanam has no commercial motive
in the production and sale of its publications. The price of the book covers barely
the cost of its production, hence very low. Some of the voluminous books are split
into small units and printed in small booklet forms and sold at a throw away price
to enable people who cannot afford to buy heavily priced books. The books at
large are sold at Sri Ramakrishna Tapovanam and Sri Ramakrishna Mission
centres. They are also displayed for sales at Antharyogam places. Enthusiastic
devotees help in their distribution by gifting them to friends and relatives.

The Dharma Chakram was priced at the lowest. The annual subscription of
the magazine at the start was rupees 5. When the number of subscribers increased
manifold to 2,500, the Swami reduced the subscription to rupees 4 in 1953 and to
rupees 3.50 the next year. Since 1956, the price had to be steadily raised owing to
the increase in the cost of production. In 1985, the subscription was rupees 15. The
magazine had about 10,100 subscribers.66 To those readers who can afford, the
Dharma Chakram was sold at its original price and to those who cannot, at fifty
percent off the original price in subsidized form. The loss is made up by the
‘Dharma Chakra Udavi Nidhi’, a fund created by S. Vishwanathan of
Pondicherry, an ardent devotee of the Swami. Sri Ramakrishna Tapovanam
supplies free copies of Dharma Chakram to public libraries in Tamil Nadu and
Pondicherry – the State Central Library, the District Central Libraries, Branch
Libraries, Village Libraries, and Part-Time Libraries - all numbering about 1,500.

66
“Chidbhavanandarin Charitam” op. cit., 35.11 (1986), p. 311.
 194

The expense is met by ‘the Library Fund’, created with donations and interest-free
deposits made by the devotees. 67

It is almost a quarter century since the Swami had passed. His writings are
yet popular and sought worldwide by serious readers. They continue to enlighten
people. Many of his books have reached the mark of a million copies - printed and
sold. It would be improper if an author is assessed by the sale of his books or the
number of works that he had produced. The Swami’s writings are to be valued for
their intellectual, moral, and spiritual quality and by the beneficial effect they
produce on the minds of people.

67
“Gnana Yajnam”, Dharma Chakram, 27.7 (1978), pp.2-4.