Sai Sudha June 1944

SAI SUDHAEDITIORIAL

NARAKA (June 1944)Naraka is the hell of our popular mythology. In our puranas, the places of torment

in hell are elaborately described, and punishments are detailed to fit in with all

possible types of misconduct in life, Buddhist literature also describes hells in a

similar fashion. Christians and Moslems also believe in hell as an abode of

punishment for the wicked and the unbelieving. The Christian conception of hell

has been graphically pictured, for us "by Milton as a ' dungeon horrible * heated

like a furnace by

a fiery deluge, fed

With ever burning sulphur unconsumed.

In the eyes of popular religion, all over the world, hell has been always the ultima

ratio of morality.

To the Vedanta, all this seems for the most part mere arthavada, the use of

figurative or symbolic language. Even the hell of the puranas has been

conceived, in obedience to the demands of the Vedanta, as a temporary abode

of correction for expiating sins. The Upanishads speak of dark and joyless

regions where the unenligtitend and the sinful go after death. But this region of

darkness appears to be only a symbolic description of re-birth in undesirable

forms. The Chhandogya Upanishad says : " Those whose conduct has been

good will attain good birth, as a Brahmin or a Kshatriya or a Yaisya, while those

whose conduct has been evil will quickly attain an evil birth like that of a dog or

swine or a Chandala." (V. IV. 7). In the Kaushitaki Upanishad, it is declared that a

soul is born, according to its karma and knowledge, as ' a worm or a moth or a

fish or a bird or a tiger or lion or a snake or a man or in any other similar station.'

The doctrine of Karma appears to have been later than the old notion about

propitious and unpropitious times of dying, which has crystallised in the tradition

about deva-yana, and pitri-yana, the path of the gods and the path of the fathers.

In the dim and hoary mists of antiquity, the Aryans appear to have believed that

death during the northern progress of the sun was lucky and during the southern

Sai Sudha June 1944

progress unlucky. Later on however these paths come to symbolise two ideals

of ethics, one leading to the enduring salvation of freedom from Samsara and the

other to a limited period of celestial bliss in a paradise. The Upanishads seem to

interpret them in this manner. They also seem to refer to souls which pass from

one life to another without any interval in the company of the gods. In a famous

passage, the Brika-daranyaka says : "As a caterpillar, after reaching the end of

a blade of grass, and having made another approach (to another blade as a fresh

place of support) draws itself towards it, similarly the self, after throwing off this

body and making another approach to another body (as a fresh source of

support) draws itself towards it He whose works have been good becomes good;

he whose works have been evil becomes evil." (IV-4.).

The dominant impression left by a study of the Upanishads is that they look upon

this world itself as a purgatory for expiating our sins. There can indeed be no

worse hell in the eyes of the philosophers than what we manufacture for

ourselves in life. Our subjection to the recurring cycle of births and deaths is a

bondage as full of torment as any conceivable world of horror pictured in the

puranas. In the Bhagavat-Gita, Sri Krishna says i "Threefold is the pathway

to hell, ruinous to the soul— desire, wrath and covetousness. Therefore,

let man give up all three/* (XVI-21). In the very nest verse. He called them

the three paths to darkness. It appears then, that the darkness of ignorance

that subjects the soul to recurring births and deaths is the true hell. All

descriptions of worlds of torment may be looked upon as figurative accounts of

the sufferings of the soul in life, brought about by the working of the inexorable

law of karma. If we turn away from kama* krodha and lobha, we shall

avoid the threefold gateway to the only real hell that matters, By the same

token, our faces will be set towards light, and in due course, we may be blessed

with the salvation of moksha.

Sai Sudha June 1944

WHO IS THE MOST BUSY MAN? BY SRI SWAMI SIVANANDA.

A Contractor says, " I am the most busy man in the world. I have taken many

contracts in Delhi, Cawnpore, Allahabad and Calcutta, I have to build a three

storeyed building at Calcutta, a High School at Delhi and a big temple at

Allahabad. It is very difficult to get cement and other materials. I have to run here

and there. There is no time for me to take my food. I am very busy. I sleep at 2

a.m. My son is very sick. I have received a telegram. I cannot attend on him."

A Doctor says, "I am the most busy man in the world. Cholera has broken out. I

have to give two hundred injections, daily. I have to attend on two hundred

patients in the out-patient department. I have ten serious double-pneumonia

cases in the Hospital. There is no time to change my dress even, I took my food

at 3 p. m., to-day. My mother-in-law came to see me. I had no time to talk to her

even.

An Advocate says, I am the most busy man in the world. I have to take briefs and

coach up witnesses. I must attend the High Court on Tuesday and the Small

Cause Court on Wednesday and Sessions Court on Thursday. My car is out of

order. I am going in tonga now. Last night I woke up till 3 a. m. I had to. refer to

so many law books."

An Executive engineer says, " I am the most busy man in 'the world. This is war

time. I have to supervise the construction of three bridges in Assam and special

buildings in five different places. I have not answered my letters to the

Superintending Engineer for the last fifteen days. I have a huge bundle of papers.

I do not know what to do."

An Auditor says, " I am the most busy man in the world. I am in charge of the

Military accounts now. There is not a wink of sleep for me for the last ten days.

My assistant also fell ill. I have to audit the Accounts of the other division also as

the auditor, has gone on leave. My head is aching."

All these people are doubtless busy in some way or other. They run about hither

and thither in cars and saloons, They have no time to take food and bath in these

Sai Sudha June 1944

days. They cannot masticate their food properly. They have to bolt their food

hurriedly to catch the train in time. Their state is really miserable and pitiable too.

They do not know what they are exactly doing. Although they are very busy they

have not done anything useful, substantial, laudable and praise-worthy-. They

have not done anything which can propitiate the Lord, the Indweller the silent-

witness of their mind and its activities. Some other creatures also are very busy

throughout day and night.

_ The most busy man in the world is the silent Yogi who sits in Padmasan in the

Himalayas. He is extremely busy though he does not move about and talk. He is

very busy though he does not do any physical work. He purifies the whole world

by his magnetic spiritual vibrations. He transmits soul-elevating thoughts of

comfort, hope, solace, peace and spiritual strength to the different corners of the

world. He changes the mentality and lower nature of deserving aspirants by his

thought transference and magnetic thought currents. He lives to help the world.

He is busy to help others. He has no selfish purpose to be fulfilled. He is entirely

unselfish.

The fly wheel of the engine appears to be at standstill when it moves with a

tremendous velocity. So is the Sattvic mind of a silent Yogi who is sitting with his

crossed legs in a cave of Himalayas. Worldly people will regard him as a man of

inertia but he is tremendously patient, vibrant and radiant. His Sattvic subtle mind

moves with a tremendous velocity. He can do and undo things. He is omnipotent

and omniscient. He can move the whole world. Worldly people cannot

understand him. They cannot fathom and gauge his worth and depth of

knowledge and power.

A doctor also is indeed very busy. In what way ? He is busy in filling up his

pockets. He is busy in sending his bills to collect his fees, visiting fees and the

fees for injections. A contractor is ever busy in collecting money for his false bills

by showing third class bricks as first class bricks. A lawyer is ever busy in

coaching his witnesses to tell deliberate lies. All are doubtless busy but you can

now have a clear understanding of their busy nature and activities. A silent Yogi

does marvellous good to the world without expecting anything in return. This is

Sai Sudha June 1944

his very nature. The other busy people are really doing nothing, though they

appear to be busy. Animals too are busy throughout the day and night in search

of food and comforts. I leave this for the readers to judge now.

Sri Sankara, Lord Buddha, Lord Jesus were very busy though they remained

silent. Whatever they have done still remain as a spiritual monument in the world.

Still they inspire people. Whatever these so-called busy people have done

cannot last even for a few hours. They have done more harm than good. How

can selfish people who worship mammon, who are slaves of lust can do even an

iota of good to the world ?

A Yogi or a Sannyasi or a Bhagayata or a Sadhu who rest-ing in his own

Swaroopa or essential divine nature disseminates divine knowledge, conducts

Akhanda Kirtan, trains aspirants and works for the solidarity of the world in a

variety of ways is the most busy man, although he does not move about. Glory to

such busy men of this world. They are a blessing to the World at large.

May this world abound with busy people like Sri Sankara, Lord Buddha, Lord

Jesus and silent Yogis who can move the whole world, who can establish

Dharma on the surface of the earth, and who can guide people in the path of

Truth, Righteousness and Divinity !!

Sai Sudha June 1944

GLORY OF KARMA YOGA.BY Sri SWAMI SIVANANDA.

0 Karma! 0 Yoga of selfless service! 0 Nishkatnya Karma Yoga! Thou art

beginningless. Thou art all-powerful. Salutations unto Thee. Upasana or worship

is mental karma. Nidhidhyasan or meditation is also mental karma. 0 Karma !

these are Thy subtle forms. I cannot forget you. I cannot condemn or despise you

as some vedantins, Raja yogins, and Ehaktaa do. Thou art the very foundation of

all yogas. In Thee rest all other yogas. Thou hast purified my heart and helped

me to attain the goal of life, the highest peak of perfection. Thou hast helped me

to keep good health. Thou hast brought the wants of the-body also. In times of

relaxation, thou hast comforted me in keeping the mind fully occupied and

preventing evil thoughts to enter the mind.

I am speaking and will always speak of Thy glory only even on the platform of

vedantins and yogins. Some vedantins speak of Thee as the means to attain

Gyana. Some vedantins, yogins and bhaktas are not able to reach the goal

because they have not purified their hearts "by selfless service. I can even boldly

assert with all the emphasis at my command that Thon art the means as well as

the end itself. When the heart is perfectly purified by Thee, knowledge dawns by

itself even without sravana, manana, hidihyasan, through the special grace of the

Lord, just, as the Bhakta gets initiation into the mysteries of Atma through the

grace of Hiranyagarbha. Lord Hrahma initiates a Karma yogin into the mysteries

of Vedanta. When I was enveloped by gross darkness, when I was a baby

walking with tottering steps in the path of spirituality, you came to rescue me,

refined my mind and pushed me to the heights of divine splendour and glory.

Thou art my adhi guru or first teacher to open my eyes. Thou art indispensable

for the maintenance of the body (sereerayatrapi). You can never bind one when

he has understood Thy real nature.

A Karma-yogi is either a Karma-bhakta yogi or Karmaa gyana yogi. He works

with either the bhav of a Bhakta or Gyan

Sai Sudha June 1944

Gita speaks of thy glory in glowing terms " Yoga is skill in action," " Yoga by

action is better than renunciation of action," 'Children not sages, speak: of the

sankhya and karma yoga as different; he who is duly established in one obtains

the fruits of both. That place which is gained by the sankhyas is reached by the

karma yogis also. He seeth who seeth that the sankhya and karma yoga are

one.'

Sri Sankara never condemned selfless service or nishkamya karma yoga. He

condemned the performance of rituals with selfish motives. He had in view, while

preparing his commentary, the purpose of chiefly combating the baneful effects

which blind ritualistic had brought to bear upon Hinduism. He himself was the

greatest karma yogin which the world has ever produced.

How can a sage who rejoices in the welfare of all beings (Sarva bhuta hite ratha)

remain quite without serving them ?

Certain qualities such as kindness, mercy, tolerance equal vision, humility which

are aids to gyana, can be cultivated through selfless service and service alone.

Glory to Karma yoga ! Glory to Karma Yogins ! The world is in dire need of

Karma-gnana-yogins but not of mere Mayavadins or lip vedantins who always

indulge in vedantic gossipping only but who do not turn out something very

practical and useful to the world at large.

LIFE OF SAI BABA(DRAMA IN TAMIL)

In aid of the Building Fund of the All India Sai Samaj, the members of the

Triplicane Dramatic Society enacted the ' Life of Baba' (in Tamil) on Sunday the

30th April 1944, at the Easika Eanjani Sabha Hall, Mylapore, The Hon'ble Justice

Diwan Bahadur C. N. Kuppuswamy lyer presided,

Long before the scheduled time, the hall was packed to capacity and the drama

commenced punctually at 5-20 P.M. Dr. V. Eamamurtby, M.B., B.s played the

main role of Sree Baba, Sri S. Eamiah as the Moulana, Sri P. B. Sreenivasan as

Mahalsapatby, Sri N. V. Sreenivasan as Kulkarni, Sri A. S. Narasimhan, B.A., as

Devidoss and Sri K. Natarajan as Lakshmi Bai. The actors selected were suitable

for the roles played by them and it was a pleasure that there was a good team

Sai Sudha June 1944

spirit among the actors and each actor contribuied his share in full to the

crowning success of the Drama. Though the drama was first of its kind in the

whole of India, Dr. V. Kamainurthy appeared tiue to the portrait that made the

spectators to worship Baba (on the stage).

The story reached its climax when Baba left his soul to meet Allah promising to

return in three days and there was pin-drop silence in the auditorium. On his

return to normal life after bis visit to Allah, Baba on the stage was greeted with

flowers from the auditorium. Comedian Seenu and Sri S. Eamiah were the most

suited to their roles as Kulkarni and the fanatic Moulana respectively and they

easily got the appreciation of the spectators. The arguments between Moulana

and Devidoss were very impressive. MB. V. L. Sarma B.A. who played the role of

Bannu Mayee and Mr. Natarajan as Lakshmi Bai are equally seasoned

actors.. The light "effects on the stage required some more"im-provement but the

slight blanks in that line will be improved next time. The scenes were quite good.

The standard of music was high and pleasing. The Drama in short was a

complete success and the members of the Triplicane Dramatic Society have to

be really thanked for their splendid performance. The story has been adapted

nicely to the stage touching all the important incidents in Baha's Life. The

Triplicane Dramatic Society with its talented actors and the Doctor for the

portrayal of Baba will be able to mark success everywhere they enact the Drama

' Life of Baba.' The Drama started at 5-20.p.M. and closed 9-40 P.M.

During the interval Sri B.V. Narasimhaswamy, in garlanding the president for

day thanked for being present in the Drama in spite of his various engagements.

He delivered a short speech on the greatness of Baba and congratulated the

actors Sri R.V.Narayana Swamy lyer, M,A., L.T,, who was in charge of the stage

arrangements He congragulated the Orchestra headed by Sri S. V. Eanga (of

Ananda who played on harmonium. In the end Swamiji announced a

donation of Rs. 100/- from the President of the day, Rs. 101/- from the Sayee

Company. The President of the Day thanked the Samaj for the honour done

to him and spoke how Sai Baba blends the different communities, Hindus,

Muslims and Christians in one and bade them to attain the grace of God treating

Sai Sudha June 1944

them all alike. He suggested that Baba is the reincarnation of Ramakrishna He'

in his appeal to everybody, said that they should put faith in Baba and follow his

advice. He congratulated Dr. V. Ramamurthy on his marvellous acting and that

Baba has taken his shape again in him and that the spectators were given the

privilege to see Baba on the stage.

At the end of the performance, each actor was presented with a locket and

Swamiji placed Udhi on everyone's forehead as a mark of his appreciation. The

Drama was a great success and we may place for information of the Sayee

Devotees that the gross proceeds amount to Es. 1,479/- towards Building Fund.

We trust that Sai Devotees abroad will try to arrange for the repetition of 4he

performance in their places, for a common prayer Hall for the Samaj to function.

Our sincere thanks to the Triplicane Dramatic Society.

BHAYA BHAKTI AND SAI BABA(By B.V.N.Swamy)

Adverting to one more species of devotion included in the well known Bhagavata

verse

we may note first the common features of all of them. Lust, Fear. Hatred,

Kinsmanship, Friendship, and Devotion are the six ways in which one's mind

(i.e., one self) is drawn to a God form or God-man's form. The Dehatmabuddhi is

patently predominent ,in the mind of the person, who thus regards his body as

his self. The God form or God-man's form approaches (or is approached by)

such a person. In nature when two individuals or entities meet, they are either

attracted to or repelled by each other i.e., they meet as friends or foes. Their

respective strength, position, powers, sympathies and attitude towards external

objects will determine the question of friendship or enmity. In the case of Divine

beings these are superior power, vast strength and protection or help to all

Sai Sudha June 1944

creatures. So normally fear and awe will first be aroused in, then gratitude and

service will be offered by the creature who may next rise or be raised to the level

of friendship and Love accompained by the spirit of perfect unreserved surrender

ending in Merger. In the nine' forms of Bhakti, Sravana, Keertana, and Smarana

are the means of contact or approach. Then comes Padasevana, Archana. and

Vandana.—i.e.,the ways by which the creature impressed with awe and fear of

God shows his humility, fear, dependence and solicitude to please the superior

power. Service to God, Dasyam is the creature*s attitude at that stage. God and

God-men are so pleased to protect, and help such a creature that blessings of all

sorts are showered with the result that the fearing, praying and worshipping

creature is filled first with gratitude and then (as it gets more familiar with the

Divine object) with Love.

God and God gurus raise the humble devotee doing service (Dasaym} to their

own level, endowing him with more and more of Divine grace and divine

qualities. This familiarity takes the shape of friendship or kinship, and.finally of

Love, which ultimately seeks and achieves unity by surrender, Atma nivedana.

These three are the last three forms of Nava Vidha Bhakti. The intermediate

achievements are called the first three forms of Mukti. viz. Salokya i. e., (being

near or co-sphered with the Divine), Sarupya (i, e,, being filled with Divine graces

and qualities and even external divine marks) and Sameepya (i. e., being drawn

into very close contact with the Divine). These end in the fourth and final form of

Mukti or Salvation, viz. Sayujya (i. e,, being withdrawn into or merger with the

Supreme).

This well-known ladder of ascent to Salvation is thus seen to begin with fear and

humility and end with transmutation of the fearing and separate individual self

into the Supreme Self.

This is the normal approach to God. The abnormal approaches are where the

creature turns its internal power, virility or vitality into channels of lust for the

divine form or hatred of the divine form. As long as the divine is kept in mind

constantly and vigorously by the Kamukhi or Vyree creature, the way in which the

contact has thus turned abnormal does not matter. Divine Love conquers all the

Sai Sudha June 1944

vicious and unsatwic material and turns it all into pure Love, that merges by

surrender.

At first, it may seem that fear or Bhaya Bhakti is nobler and should not be

classed with lust and anger. But really it is of the same class and works in the

same way. Fear and Hatred are different responses to the same stimulus, the

differences being caused by the position and disposition of the creature, A strong

creature like Hiranya "Kasipu or Satan can hate and spend its strength and

power in hatred, sustaining itself for some time in a moderately high position (at

least in its own estimation). '

But a weak creature cannot do so and at once crouches and prostrates and

offers worship and abject surrender like Daksha whose implorations to Rudra in

the Rudra mantra (e.g., save me, do not kill me, my babies, my animals; give me

grains, water, stones to grind, and fire to cook. &c.,) furnish such a glaring

contrast to the speeches of Hiranya Kasipu and Satan.

Fear, like many other emotions is seen to be a transient phase. It is a necessary

ingredient of all animal nature, A creature notes the approach of another object

with superior power that might seriously hurt it or even destroy it. Hence nature

gives it fear and makes it either run away or crouch and try to make the best out

of the situation by avoidance of futile resistance. This phase must end yery soon

by a creature being badly mauled, disabled or even killed or saved from such

dangers. If it survives, depend-ance and worship are the consequences. Where

the object approached does no harm, being divine, gratitude, familiarity, and love

are the results. Fear though natural at the first or early stages of contact must

pass or be changed into higher sentiments and emotions. Fear of God is the

beginning of Wisdom and Religion, But it cannot, even in the-lowest forms,

remain unalloyed fear. In higher cultures especially, it is seen to be soon

transformed. Fear that is the mark of the brute stage passes off. Awe which

recognises the sublimity of Divine Power marks a distinct cultural advance.

Even awe must be transient. It is unhealthy for any organism to remain long in

the awe stage which for one thing must stunt its growth. Divine grace leads

that creature by its boons to tread on the golden realms of gratitude and Love.

Sai Sudha June 1944

Awe keeps the creature at a great distance from God. Gratitude draws it nearer

and Love draws it into close contact ending in perfect surrender and unity. Fear

or Awe is the child stage or stage of weakness. Gratitude and Love impart

strength and other graces, befitting the creature to be cosphered, contacted and

drawn into the Divine, i.e., the highest stage.

As fear is the most common, almost normal beginning of Devotion, it is held to

be a virtue. But really it is a virtue only at one stage. Bkaya Bhakti is after all a

teething ring or a rattle. If a person in his teens should still use the teething ring

or rattle, it will be perfectly useless'to him, nay harmful and will escite just

ridicule. Similarly the growing devotion of individuals and communities makes

them throw off their spiritual toys and go-carts and adopt more suitable

ways and means of approaching God and God-men. God-men and Gurus

then point out that fear ia the purely animal reaction and its persistense will lead

to degradation and rebirth in animal forms, Bhaya, ite., cowardice, i.e., a

persistent habit of fear, and Vyra, i.e., irrational and violent hatred of other

creatures are equally degrading, and result in retrogression of the soul in its

rebirths. JSri Sai Baba pointed this out when he narrated how Basappa a

coward, and Veerabadrappa, a fierce bully with aggressive, nay, murderous

Covetousness were both at death degraded into lower forms of life. The coward

was born a frog, and the murderous hater of the coward was born a cobra,

in their next janma; and in that janma, the cobra Veerabadrappa chased and

seized in its mouth the frog Basappa. It was the promise made by Sai Baba

to-Basappa in his human birth that brought him just at the nick of time to save

the life of Basappa the frog and the soul of Veerabadrappa the cobra, by

advising him (V) to give up hatred of a fellow creature—so ruinous to the spiritual

health of any person. Baba was very emphatic in dissuading his Bhaktas from

hatred of any sort—or even from wordy fight. He would say; “If any one speaks

ten words at us, put up with it and if you reply at all, reply with one word. As for

enmity, he rebuked Das Ganu Maharaj who felt injured and slighted by not being

invited to a feast and told Baba ;—" So and so is my enemy and he did not invite

me and give me sweetmeat."

Sai Sudha June 1944

Baba'a reply was—" What is this sweetmeat ? Who eats it ? Do not say of any

one that he is your enemy." To Chandrabai Borker, Baba said " We should not

harbour hatred, envy, rivalry or combative disposition towards others. If others

hate us let us simply take to Namajapa and avoid them."

Baba again narrated how hatred reacts on one's rebirth and forms a strange

rinanubhanda :—He said " At Shirdi, near the Takia, a blind man lived. He was

murdered, A hangman carried out the villagers' sentence that the murderer

should be hanged. But be did so out of spite or enmity towards the murderer. So

the executed man was1 born as the hangman's son (to wreak bis revenge)."

Baba pointed out that the jiva in its essence is the Satchit Ananda. Its real nature

is Life, Love and Consciousness. Each jiva is a manifestation of this supreme

Love and Wisdom. . The plan of Providence is to make Love and Wisdom

develop in eacb Jiva till it reaches the perfection of Bliss-consciousness. Hatred

and Fear and Lust work in the opposite direction and tend to separate warp and

dwarf the soul. So Sai Baba helped his devotees to overcome fear, lust and

hatred and develop and, perfect their love to God and to him (Baba) as the

reflection of God to them. Baba never encouraged any to develop Vyree Bhakti,

Kamukhi Bhakti and even Bhaya Bhakti, Sometimes he had to start a man's

proper contact with him, through fear. This seems to have been the case with

Balasahib Bhate and Mr. P. R. Avaste. Both were in terror of him at their first

personal contact with1 him. But that was soon changed into admiration and

worship, i e., —real Bhakti free from fear.

The subject of fear is a separate topic in books on the Psychology of Religion

and even in History of Religions. No attempt has been made here to touch even

the main outlines of that topic—not even with reference to Sai Baba. That would

call for a separate treatise. We have just jotted down a few stray notes on this

vast subject with special reference to Baba's sayings and activities. The

conclusion we have to draw about Bhaya Bhakti is nearly but not wholly the

same as in the other forms of Bhakti. Fear, after all, is to be shunned and

conquered, though it may be the beginning of one's contact with God or God

forms. Let it be a beginning but only a beginning. Take good care that you do

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not stop long at this rudimentary stage or form of Bhakti. Fear is at the animal

level and its continuance must degrade the soul and not raise it as true Bhakti

does. Fear is a vice in the individual and in the community or nation—Baba

discountenanced it in the individual and in the community and nation. Baba waa

fearless and gave Abhayam. Let us all be free and fearles devotees like Sai

Baba.

SREE RAMACHANDRA AND HIS GREATEST ACT.(By A. SWAMINATHA AYYAB.)

^Obeisance to the Lord of the daughter-of Janaka who being entrusted by the

Gods to relieve the earth of her burden, was born on the earth disguised as man.

Obeisance to the Lord, who after the in carnation as the Buddha, free from even

a trace of violences would take the avatar of Kalki, to re-establish the reign of

Dharma*

In Sree Ramachandra, we get a many-sided picture of a perfect and ideal life. Sri

Ramachandra is brought face to face with a series of difficult, baffling, and tragic

situations and he comes out triumphant without swerving in the least—from the

highest principles of Dharma as conceived by our ancients. Of the many great

deeds of the Lord in his avatar as Sree Ramachandra none stands out more

prominently than the renunciation of his Kingdom and throne at a phychological

moment. There is perhaps no parallel to this in the history of the human race.

And. with this, I propose to deal in this article.

The story goes that once upon a time, Indra, the Lord of the Devas sought the

help of King Dasaratha, the father of Sree Ramachandra, in his battle with an

Asura. The King who was a mighty warrior gladly responded to the call, betook

himself to where the Asura was, challenged him to mortal combat, and gave him

a very, bad hour of it. As misfortune would have it, the axle of the King's car gave

way in the thick of the fight, and the enemy taking advantage of the "King's plight

rushed to make short work of him. Just then Queen Kaikeyi, the King's favourite

wife who accompanied her husband, seeing the perilous condition in which her

husband was, boldly took charge of the situation and removed the helpless King

to a safe place. This happened twice in the course of the battle. The King who

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was of a strong emotional temperament, cried out *' Ask of me whatever you will

and it is yours." The young queen who had evidently more foresight and

prudence than the King, thanked him heartily for his generosity, made light of the

service she had rendered him and replied. "' The favourite wife of King Dasaratha

should and does lack nothing. Yet I keep it in mind and shall ask you to abide by

your promise, should an opportunity offer itself later, near or distant." Years

after, sons were born to King Dasaratha, Sree Ramachandra being the eldest,

and the most beloved of them all. He was growing in wisdom and valour and was

regarded by the people as the very embodiment of high principles and noble

qualities, and of every social and domestic virtue. The King's subjects besought

him with one voice to rest after his long and strenuous reign and instal in his

stead Sri Ramachandra on the throne. The King acceded to the prayer of his

subjects and had made all arrangements for the installation of Ramachandra, as

Yuva/raja. Kaikeyi the King's favourite queen who came to know of the King's

decision thought the installation of Rama was hostile to the interests of her own

son Bharata, who would be kept out from the throne for ever. So she worked

herself up into a rage, and the doting King Bought to appease her, promising to

grant anythirg she wanted " I swear by Rama. Do thon tell me thy heart's desire,"

the King said least suspecting what was passing in the Queen's mind. Then

reminding the King of the incidents in the war between the Devas and the Asuras

and his promise of the grant of two boons to her, the Queen said " Do thou, with

the preparations made-for installing Rama, instal Bharata on the throne, Let the

gentle Rama, clad in deer skin, lead the life of a mendicant in the Dandaka forest

for the space of nine and five years." Not all the pleadings of the King could

soften the heart of Kaikey who was adamant, and as may be expected the King's

heart bled itself to death at his helplessness and when Ramachandra, having

completed the preliminary religious ceremonies prior to the installation sought the

King to obtain his blessings, (he was mortified to notice that the King, simply

uttering "Rama " Rama was in suspense and Kaikeyi quickly informed him of the

-two boons granted to her. The story goes that Rama was not in the least upset

by what was told him but, that with cheerful resignation he carried put that very

Sai Sudha June 1944

moment the unspoken command of his father though conveyed through the

Queen Kaikeyi.

The supreme sacrifice that Sree Ramachandra made out of a sense of filial duty,

by renouncing the Kingdom and preferring the life of an exile in a forest, for

fulfilling the father's promise, has a special appeal to the heart of millions of

Hindus, It is only when people are placed in very trying situations, that their real

character comes out, i e., their strength as well as their weakness

There is no more inspiring theme in the whole of the Rama-yana, than Rama's

renunciation of his kingdom. It has been the theme of many a poet's song since

the time of Valmiki and the the inspiration of many a hero in our sacred land. The

illustrious example of Prince Siddhartha who later became the Lord Buddha is

appropriately likened to that of Shree Ramachandra. His father would have been

the first person to be overjoyed if only Rama had disobeyed him and he would

have been enthusiastically backed by his subjects* The law of succession

obtaining in kingly families was entirely in his favour. This act of .Ramachandra

was a conscious and self-imposed discipline. What was his reply to the queen

Kaikeyi when he was told of the boons granted to her,? He straightaway said that

he never cared for material pleasure but that he was bent upon pursuing the path

of dharma alone. The aim of, humanity should be the preservation of the

fundamental values of life. Shree Rimachandara showed by his action that before

one could be ruler of men he must first free himself from all imperfection by

discipline. If the fundamental values of life are neglected, there can be no real

progress. While we condemn? cruelty, and violence in the individual, we are pre-

pared to condone them when nations perpetrate them. In the name of so-called

civilisation, national animosities and racial extirpation are applauded and

international morality is cast to the winds.

Describing the personality of Sree Ramachandra, Bhagwan Valmiki has said

"'Rakhshita Swasya Vritta&ya Swazanasyacka rakshita, Eakhita jeevalokasya

dhormasyapariruJchhsita. (Rama was the protector of his own conduct, then of

the conduct of his kith and kin, then of the conduct of all living beings, and then of

the universal principle and righteouness, Herein lies the secret of a true and

Sai Sudha June 1944

abiding civilisation. Cannot men and women, and nations which are aggregates

of men and women, live in peace and adjust their differences by negotiations,

without resorting to wars' " with all their sorrow, desolation, and misery". The fact

is that respect for the fundamental values of life has ceased to exist in the

conduct of individuals, national and international affairs. We boast of being able

to usher in a new world order with freedom for all while hiding from ourselves our

real intention, namely, -freedom for ourselves to exploit our fellowmen which

means perpetuation of wars. How can there be a new world order without a real

change of outlook in this respect? This is the message to the modern world of the

renunciation of Sree Ramachandra of his kingdom.

SACRED SAINT OF SHlRDI.Lost in the world of strife,My soul yearns to be free

Help me to change my life,Sacred saint of Shirdi.

Troubled by a trainsient world,Heaps of sorrow assailed me;Helpless I remained curled,

Sacred saint of Sbirdi.In all I see around

Thy face now smiles before me;Joy does my life surround,

Sacred saint of Shirdi.Oft have I deeply felt

Thy presence heavenlyWithin my heart to be;Sacred saint of Shirdi.When joy illumines life,I think 'tis all from thee

Thy grace dispels all strife,Sacred saint of Shirdi.

Bhaskaran

Sai Sudha June 1944

TEMPLES, NORTH AND SOUTHPROP. K, R, E. SASTBY, M.A., M.L., Law Department University, Allahabad.

A cultural mission took me to the far South of my dear land and the opportunity

was utilised to study the great strides which Travancore has made since last

seven years : Not merely has His Highness of Travancore assisted by a great

Dewan won universal praise through the temple entry Proclamation ; a dustless

concrete road, the longest in India, takes one to Land's End ; paintings of

different schools are set in such artistic manner at Sri Chitralaya that hours of

bliss can be got through peaceful appreciation ; subjects of the State vie with one

another in their piety and reverence for their Ruler, who does "not believe in

Monte Carlo or other extravaganzas of the flesh; The policy of the State is

reflected in its exceptionally strong financial position planning for the depression

ahead after the war ; in short Travancore is a most progressive State. Verily the

Tourists' Paradise, and dire distress—which has disfigured a Province of India—

was over her owing to her basic food Shortage ; it has been successfully averted

by the forseeing Statesmanship of the Great Karma-Yogin who is at the pyramid

of Travancore administration.

Travancore State is thrice dear to me: My ancestors had received Mainpam from

the Charitable Ruler : My childhood bad been spent there,' and my father,

pursuing Siddha Sastras for forty years passed away there, Frustration is writ

large over us in British India, achievement, statesmanship, and powerful

warnings to British India are all the fruits of my purposive stay which I carry with

me.

Twenty one years ago in the Everyman Review, conducted by artistic V. V. S. a

series of reflections from ' The Cape of Brindavan ' were indulged in by the young

graduate in me. Twelye years have been spent now in Atma Vichara having got

into intimate contact with Masters as H.H. of Kamakoti, Bhagwan Ramana, and

two others : subjectively temple worship moves ' me to deep tears of love ; but an

objective examination of temples north and South is of more general value.

South Indian temples—e.g., at Madura. Chidambaram, 'Rameswaram,

Srirangam, Tirupathi. Thiruvannamalai—impress one for their vast compound

Sai Sudha June 1944

walls, towering Gapurams, suggestive Dwajas Thambams, The Sribali outer

Prakarams, inner Prakarams, Mahamandapams, Arohamanndapai the Mukha

Mandafra and the Garba-griha (Sanchu Sancthntm) within* - Except the

Govardhan Raogacharis at Brindaban, the North Indian ones are tiny niches with

no prepossessing Exterior. The towers of Puri are of a distictive Style. The

Mongolian curves and the upturned eaves and gables of Travancore Temples

supply strong evidence of Chinese influence " (K. G. Seshiah's barried work.

Gra Kings, p, 143.

The idols of South Indian Temples when duly ornamented are marvellously

appeoling: Kanyakumari is the Shining Jewel of Padaanabhadasa. Her spsrkling

eyes prierced into my heart and her face would one hour later show me

Hanuman'a features when I was in ecstasy yearning for it ; Janardhana at

Varkalar is a bewitching Krishna who raised his right band through gentle gesture

when I devotedly wanted it; for sheer exquisiteness of beauty the main idol of

Alagar at Alagarkoil is unsurpassed ; Subrahmanya at Palni, Thirutani,

Swamimalai, and Tiruchendur will long continue to throw his spell over His

staaunch devotees; Meenakshi of Madura, Mangalambal of Kumbalronam,

Kamakshi of Kanchi, Karpakambal of Mylapore aad Sarada at Sringeri,—if a

devotee does not get inspiration after darsan of these, there is no Bhakthi at all in

him to receive the may from without.

Of a different character, though in result the same, is the appeal made by visits

to Benares, Brindaban and Puri. Idols in the North are generally not so exquisite

as in the South, Annapurnaji on Fridays at Benares is charming for simple grace,

Visalakshi at Benares is matchless; there is a good collection of five idols in the

Akshayavata temple at Prayag (Allahabad); the Lakahmi Narayan of Bombay has

to be bulky and rich to represent the pouring of the rich Gujarati; the great temple

of Birlas at Delhi can reproduce only another Laksmi Narayan like that at

Bombay. In the South, finest stone-work, match-, less precision and expression

in all idols from the Dwarapalaka to the Holy of Holies await the observer: The

idols at Gangakondacholapuram Vimana. The big Hanuman and Garuda at * * For the Agatnas and Silpasastras a reference may be made to nitisara Ch. IV. S. IV. Verses 130 ft.

Sai Sudha June 1944

Sucheendram, the small ecstatically poised Avvai at Janardhanam (Vorkalai) and

the beautiful Sankaracharya at Thiru-vathiyur—thousands like these can be

called out of the rich heritage of Gods, Goddesses, and Devotees in South India.

Temple is for the Yogi in the heart: The Anda is to be seen in the Pinda: Millions

of years will not suffice for mastering the riddle of the external world; the true

philosopher who is a synthetic thinker and spiritual seer indulges instead in Atma

Vichara and the kind Gun* helps him when he has started on his Path: our

Adyaguru Sankaracharya in his 'Crest-Jewel of Wisdom' advises us to have

vivek, and vairagya. God can be seen only in the intintional plane (

).While such is the subjective reaction to temples, the South through Tantra and

other forms of worship infusing devotion to the pilgrim. If all our temples have

genuine Archakas, as the Pothis at Kanyakumari and Janardhanam and the

Nambudri at Padmanabhaswamy's at Anantasayanam, our temple-idols will

charge the visitors with greater intensity of appeal. God is every where; when we

confined Him to a place, may be through Yantra, Mantra and Tantra with

Rajopachara have we not admitted our imperfection ? How does an idol get the

sanctity ? Idols at Samadhis pour out the aroma of the Sage, Siddha, or Bhakta.

Pat a brick in a good place; let one great Bhakta worship it; hundreds of

thousands will do likewise ; how can the brick remain there without charging the

visitors?

In the north, we are allowed to feel the charge of the idol by embracing it after

pouring our devotion through Ganges water and flowers : Sri Viswanathji at Kasi,

Jagannath at Puri, and Krishna at Brindaban are thus felt' The limited individual

soul gets merged in the unlimited universal soul.

The Ganges water is not only water ; the dust of Brindaban is not mere earth, the

rice-cake Prasad at Puri is not ordinary rice : these are, " objective manifestations

of the supreme being."

From Kanya Kumeri to Badri Nath it is the same message. There is a

fundamental unity in endless diversity, India is a vast tub-continent; unless this

Sai Sudha June 1944

cultural unity is manifested in economic and political planning we shall be

committing continuously such colossal wastes and culpable delays as sending

rice from far-away Kashmir to stircken Travancore I Nature may give us her

plenty, but man through his folly may bring out dire Calamity; India's culture

requires a binding centre; will we succeed in meekness, charity, and love to

Evolve such a centripetal constitution ? that is the message of our temples North

and South

At the Feet of Mother India :

1st January 1944. K. R. R. SASTRY.

NEWS AND NOTES All India Sai SamajSunday the 30th April 1944 was an eventful day, When the Triplicane Dramatic

Society put on boards the ' Life of Sri Sai Baba ' at the R. R Sabha Hall m aid of

the Building Fund of the All India Sai Samaj. under the kind patronage and m the

immediate presence of the Hon'ble Justice Dewan Bahadur C.N.Kuppuswami

Aiyar, Judge, High Court, Madras. A detailed reoort is published elsewhere.

* * * *.As usual during Thursdays special Abhishekam and Sabasranama Archa was

were performed. This was followed by songs by D. Pasupathi a boy from

Wandavasi and other devotees. Hundreds of people are coming to offer PUJA

and Archana.

* ***

On and from 1st June 1944, it has been arranged to offer Maha-Neivedyam

during morning Puja, This will be given to one poor and deservine oerson every

day- Snmathi P. Janammal of Cathedral Road, Madras, has made a gift of a

small vessel to prepare the Neivedyam.

* ***

On Thursday the llth Mav 1944 a special Puja was performed for the!

complete-recovery and long life of Mahatma Gandhi; !

*** *

Sai Sudha June 1944

Sai Baktha Samaj Ootacamund -.

Members of the Sai Baktha Samaj. Ootacamund, staged "Draupadil

Mangalya Dhanam Drama in Tamil on Sunday the 28th Mav 1944 Assembly

Rooms in aid of their Building Fund. Ellore Sai Samaj:

Under the auspices of the Samaj Sri S. B.Kesaviah on 9—5—44 gave a

discourse on the greatness of Sri Sai Baba, Sri P. V. Kameswara Rao M.A B L

presiding. The meeting was well attended. "

OB 10—5—44 he addressed another meeting.

Sri Sai Mandali, Tenali:

Sri S- B. Kesaviah visited Tenali on 13—5—44 and performed Puja

organised by the President Dr. Ramana which was attended by Mr. T. Bhaskara

Rao Naidu, I.C S., District Collector, and Rao Saheb D. Srimannarayana

Chowdari, Public Prosecutor, and others Ram Mohan Library Hall.

He addressed a public meeting in the Ram Mohan Library Hally

Sree Rama Navami Celebrations at ShirdiSri B. R. R. of Poona writes:— ' -

Sree Ramanavami celebrations were observed at SHIRDI this year for four days,

from 1st to 4th April 1944. The important day being the 2nd April 1944. The great

attraction was the ' KAVADI ' processions by youngsters and adults who had

brought Godavari water early in the morning accompanied by music and baktas.

The water was poured on the samadi of " Sri Sai Baba "• Numerous other

bhaktas also did Abishekam with Rosewater, Athar, Sandal-wood water, Milk and

Curd. Even Ganges water was poured by Lt. D- DUR-GIAH NAIDU, of Waltair.

All the devotees (both ladies, Gents and Children) assembled at Shirdi' by that

time were allowed by turns to partake in the abishekam and cleaning and

shampooing the marble surface with their hands. The Samadhi was then wiped

and covered with costly shawls presented by Bhaktas. The richest, it is told,

being that presented by Mr. T. S. Man! lyer of Kumbakonam costing nearly Rs.

200. He has also presented the samadhi with a silver bathi (KUTHI VlLAKKU)

about two feet high costing nearly Rs. 300 in compliance with a vow he had

made on bis daughter aged more than ten years having got the power of

Sai Sudha June 1944

speaking through the blessings of Sri Sai Baba. Numberless garlands were

placed on the samadhi and Pedas, fruits and other sweets were offered.

Das Ganu Maharaj gave a Harikatha performance in Mahrashtra on the birth of

Sree Rama in the open space, opposite to the Samadhis. Devotees from the

different parts of India graced the occasion ; namely, from Bombay, Poona,

Ahmadnagar, Delhi, Madras Presidency and other places. There were nearly 100

bakthas from South India including ladies and children. - After Harikhatha was

over regular Arathi was performed from 1 to 2P.M.

The feeding arrangements during this occasion are made and the whole

expenses for the SREE RAMA NAVAMI celebrations are, I hear, met by Das

Ganu Maharaj from subscriptions etc., received direct by him from his and Sai

Baba's devotees'. I think more than one thousand five hundred devotees might

have been fed on this day, as the feeding was going on till late in the evening.

Regular Bazaars and sweet-meat shops, fruit stalls etc., are also being held

every year during the Ramanavami celebrations- It is one of the greatest

celebrations done at Shirdi which is worth seeing. The whole night, devotees

after devotees from the different villages and also from the SUGAR Factory

nearby ware visiting tbe shrine, in batches after batches by hundreds and

offering their prayers and prasads to Sri Sai Baba's samadhi. On the morning of

3rd April at about 10-30 A-M. the old cotton cloths worn by Sri Sai Baba and the

silk ones used on the Samadhi were auctioned. Due to the eagerness of the

devotees to get the pieces worn by such a great Avathara Purusha as a sort of

respect and for using for the Puja occasions each piece got exhorbitant price. For

example one small cotton piece worn by Sri Sai Baba for his head was

purchased by a South Indian devotee for nearly Rs. 33 or so. (now I don't

remember the exact amount) -

I saw in the Notice Board that on the evening of 3rd April, 1944 at 4-30 P.M. there

will be a Samadhi Committee meeting to which Das Ganu Maharaj would be

invited and a purse and silk clothes to be presented to him in commemoration of

his Silver jubilee as the performer of Sree Rama Navami celebrations

Independently this might have been done.

Sai Sudha June 1944

In this connection it is pointed out for the information of the devotees, Sri Sai

Baba or of Sri Upasani Maharaj of Shakori, a village which is nearly three miles

from Shirdi on the Kopergoan Ahmadnagar Road, that Mr. Vaidy Ananthacharya,

Station Master, Chitle, gives all sorts of help to each and every devotee from

any part of India passing through Chitale to Shirdi or Sakori, by providing

suitable accommodation in the night, coffee or milk with fruits etc-, if available,

at all times, and sees that they are comfortably sent by bus to Rahata. Rahata

to Shirdi is nearly three miles, which distance can done either by foot or bullock

cart or tonga. He is of great help especially ti the South Indian devotees owing

to the language difficulties 'and other inconveniences. Sorry to hear that he is

being transferred to Wadi but it is for his good only as the transfer is on

promotion. This shows that SAI BABA ha; rewarded him by this promotion for

hospitalities he has done for other bhakthas,

Puagannr

The Secretary of Sri Sai Bhakta Mandali of Punganur was sick, but wanted to

arrange for a grand puja and procession on Sri Rama Navami 1—4—1944, as

suggested by his friend Mr. B. Suryanarayana Sarma who was on leave at

Markapur. The Secretary could not meet the members of the Managing

Committee and arrange the same within the short time at his disposal and felt

very much for it. Then the President of the Mandali Sri Pindikuru

Lakshminarayana Cbetty was persuaded by the appearance of Mr. B. S. N.

Sarma in his dream asking him to conduct Baba's puja and procession; and so

he undertook to bear the entire charges on Sri Rama Navami day amounting to

Rs. 27-5-7 and thus Sai Rama Navami was successfully celebrated by the

miraculous intervention of Sri Baba.

On 1—4—44. Mahanyasa purvaka Ekadasa Rudrabhishekam, Pancha-sukta

Abhiskekam and worship of Baba with Sabasranamam took place from morning

9 A.M. to 32 noon. In the after-noon Sri Sai Baba's image was taken out, well

decorated with flowers all round the streets of the town between 5 and 10 P.M.

On 2—4—44. About 60 invalid and poor persons were fed out of the donation

contributed by Sri R. Chenna Keddy, Dr. M. V. Gopalam and another devotee,

Sai Sudha June 1944

near Koneru when some brahmins cooked food voluntarily out of their sincere

devotion to Baba.

K. V. S. RAJU,

Searetary, 26—4—44

Dindigul :Ladies' Sai SAmaja of Dindigul celebrated its first anniversary on 18-5-1944. Of

that the Vice President Sow Amritam the well known author of Sai Tamil

Keertanas sends a report

Coimbatore :The Sai Mandir has finished its foundation work in dressed stones. The

basement is ready. The work of erecting the pillars is now proceeding.

Punganur (Chiltoor District) :Sri Sai Bhakta Mandali of Punganur is carrying on Baba's work vigorously. The

Punganur Samasthan has kindly placed a Mandir at their disposal. Though that is

used for the present, a more permanent Mandir is needed and the Samasthan

has kindly offered assistance for that also. The devotees also must contribute to

the extent of their power and make the Mandir an accomplished fact. Every

Thursday they have a general Sai Bhajana and on every Friday, the ladies have

an exclusive Bhajana for themselves. The Maddali has now published in Telugu

Sri Sai Stotram of over 120 stanzas by that able and pious Pandit Sri

Subbramanya Deekshitalu whose Sai Trisati in verse and in Namawali form is so

admirably written and whose Sai Sahasranamawali is awaited with interest. This

" Sai Stotram " is published by the " Padosi Publication " society at Punganur. Its

price is 0-2-0 postage extra. The " Padosi" monthly is a Telugu monthly Journal,

is the organ desired to promote Hindu-Moslim unity and co-operation which is the

one great seed now of the country. As the object of this booklet is to get the price

devoted for the construction of a Sai Mandir, we appeal to the general public to

buy and get people to buy thi£ booklet and thus to help Sai Bhakti doubly, i.e-, by

circulation of stirring-Bhakti slokas and by the construction of a Sai Mandir at

Punganur,

Sai Sudha June 1944

A New Sai Journal

Bangalore:We have received intimation from the Honorary Editor of a new Journal about Sai

Baba called Sai Vani, which is to start its existence from this month. It is to be in

Canarese and hand written or type written multiplied by the cyclostyle or

"Roneo". Printing is not yet begun and will not begin till the promoters get

assured and abundant support from the Canarese loving Sai Bhaktas. Surely

there must be thousands of such Canarese Sai devotees. Even if one-tenth of

them will kindly write to the Honorary Editor, Sai Vani, 606 Skipp's compound,

Malleswaram P. O, for the Journal and give him assurance of support it will very

soon be printed; Even the second number of Sai Yani ought to be printed, if the

devotees show sufficient interest. May Sri Sai Baba stir the hearts of Canarese

devotees, in a matter in which the cost will be very trifling. One rich devotee, in

fact, can under write or undertake the whole affair.

Pondicherry:A special musical performance was conducted in the Sai Baba Nivas at

Pondichery on 4—5—44.

Musical Parties :—

(1) Kumari Jayam of Cuddalore with Thambur.

(2) Vyapuri Miruthangam Sruthi.

The whole expenses for the above Sai Bajana performance were borne by P.

Ramanajam, Sub-Inspector of Police, Pondy. There was full audience, and it

ended by the distribution of Udhi, Thulasi. Thirthara, Vada paruppu and

Chakkarapongal.

Correspondence

Unlucky Chain:It is indeed regrettable to note that many followers of Sri Sai Baba are doing

more disservice than service to the cause we own, by writing letters which

contain the well known " Lucky chain " matter.

It is a well known fact that Sai Baba is God-incarnate. He never wanted his

followers to give publicity in the manner that is being done. Every one must feel

Sai Sudha June 1944

for himself the greatness of Sai and act according to his conscience. Propaganda

that is being done by Swamiji B. V Narasimhaswami Avergal is of the best type.

This lucky (!) chain sort of propaganda does more harm than good. It is all

childish. Since there is a threat, people are afraid that some calamity might befall

them if letters are not written and are blindly following others without any

consideration at all.

So I beseech all true Sai Bbaktas not to write such letters and waste also money.

If the money thus wasted is given to Lieutenant Durgayya Naidus Pilgrims

Cottage Fund or to Sai Sudha, they will be helping the cause a good deal.

N. NAGESALINGAM NAIDU,

Sub-Registrar.

Notices

Sri Sayinathuni Charitra by Bukkapatnam V, C. Kondappa, Teacher; Board High

School, Dharmavaram. '(Telugu). Price 0-8-0. 1944.

Sai Propaganda

B. V. N. Swami leaves Madras on 19—6—44 for Erode; and on 20—6—44, he

leaves Erode for Coonoor. He rests there 2 weeks and resumes his propaganda

tour on 4—'—44 proceeding to Coimbatore 5th and 6th. Bhavani 7th t, Salem 8th

and 9th, Omalore 10th,'Tirupatur llth, Katpadi 12th, Vellore 13th, Trivellore 14th,

Madras 15th July. Other places if ready to arrange for his lectures, if on or near

the route may write to him, in sufficient time. It is better that they should write at

once to his A. I. S. Samaj Myiapore address so to reach him on or before 18—6

—44-.

We have received a copy of Sri Sai Stotram " (Telugu) by B. Suryana Dikshitulu

and published by the Sai Bhakta Mandali. Punganur (1944)