Swami Brahmananda and Swami Subodhananda in Gujarat

From Panchavati in Maharashtra, Swami Brahmananda and Swami Subodhananda went to Dwaraka, situated on the bank of sacred river Gomati. Bathing in this river is considered to be meritorious.But pilgrims are required to pay a tax for taking bath there. But neither Swami Brahmananda nor Swami Subodhananda had any money. A reach merchant noticed this and, recognising them as holy men, offered to pay their tax but Swami Brahmananda refused. He did not wish "to buy" religious merit and preferred to take his bath in the nearby ocean. This impressed the merchant so much that he also refused to pay the tax and went to bathe with the two Swamis. He invited them to his residence and entertained them for three days, but when he offered them money for their further travels Swami Brahmananda refused to accept it. The merchant then offered to give them letters of introduction to his agents in different parts of the country so that their comfort would be assured wherever they went. But Swami Brahmananda refused this offer also. "I need nothing from anybody," he said. "The Lord is my only refuge! He will look after us." The merchant then gave him a copy of the Bhagavad Geeta, which was gladly accepted.

Swami Brahmanandaji in his reminiscences writes: "From Dwaraka, we went to Bet Dwaraka which is about 14 miles away. Returning back to Dwaraka we left for Sudamapuri (Porbandar) by boat and then proceeded to Junagadh. Then we went to a place seven miles away near the foothills of Mount Girnar and spent about two days there. Then we climbed Mount Girnar and spent the (Mahashivrathri) night there. From there we went to Ahmedabad."

Swami Abhedananda in Gujarat

I visted Jaipur, Udaipur, Khetri, Abu,Girnar and other places.When I was travelling through these places a strong desire grew in me to meet Narendranath. I crossed river Narmada and made for Junagadh. On the way I became a guest in the house of Mr.Shankar Pandurang at Porbandar. I heard from Mr.Shankar Pandurang that sometime earlier a Bengali Sannyasin, well versed in English named Satchidananda had come to Porbandar. I could not recognise the Sannyasin from the name "Satchidananda". I came to know later that it was Narendranath who was travelling through Gujarat and Kutch assuming the pseudonym of "Satchidananda".

At the house of Shankar Pandurang :-

My mind became extremely agitated to hear about the English knowing Bengali sannyasin from Pandit Shankar Pandurang. On enquiry regarding the appearance, complexion and behaviour of the Sannyasin I was reminded of Narendranath.
Shankar Pandurang was very well versed in Sanskrit. He was at that time publishing a compilation of Artharva Veda. Pleased with my discussion of scriptures he requested me to stay in his house for some time. I agreed to stay there for one or two days, thinking that I might by chance meet Narendranath there. Every day I would have discussion with Pandit Pandurang on various scriptures. He was pleased to observe the sharpness of my intellect and my way of discussion. After having had hospitality there for two days I sought the Pandit's permission to leave the place on the third day.He requested me to live in his house for a few days more. I was, however, very much disappointed for not having met Narendranath there. In the circumstances, I bade goodbye to him and started for Junagadh.

Meeting with Narendranath :-

On arrival at Junagadh I came to hear from people that a Bengali Sannyasin with high English education was staying for some days at the house of Mansukhram Suryaram Tripathi, a Gujarati Brahmin, who was the Private Secretary of the local Nawab (Muslim Ruler). On enquiry I came to know that the name of the Sannyasin was Satchidananda. I thought that the person in the guise of Satchidananda would be no other than Narendranath. Elated with joy I reached the house of Mansukhram Suryaram Tripathi by enquiry and immediately found that my conjecture was true. Narendranth brightened up with joy to see me unexpectedly. I too could not check my tears to meet him after a long time. Fortunately when I arrived there Narendranath was discussing some topics of non-dualistic Vedanta with Mr.Tripathi who was a keen scholar in scriptures. Narendranath introduced me to Mr.Tripathi. Mr.Tripathi rose up, greeted me with namaskara and courteously requested me to sit down.When I took my seat Narendranath looked at me and said to Mr.Tripathi,"He is my spiritual brother and a votary of non-dualistic Vedanta. He will now discuss scripture with you." I was taken aback. I was physically exhausted. Moreover, having met Narendranath after a long time I was overwhelmed with joy. But before I had respite to talk to Narendranath it was Narendranath who called upon me to discuss scripture with Mr.Tripathi. In obedience to my elder brother,however, I started discussion with the Pandit in Sanskrit on some points of non-dualistic Vedanta. Mr.Tripathi began to put questions to me from the stand point of purvapaksha (the dissenter) and I began to answer his questions one by one.Narendra was listening to my replies with delight. At last being very pleased with my replies Pandit greeted me with namaskara with folded hands. I found that Narendranath could not contain his joy within himself. His face was glistening with pride at the success of his spiritual brother.

Mr.Tripathi requested me with courtesy to take rest and sent order in his house for arranging food for me along with Narendranath. After our meal, when I was alone with Narendranath I informed him of all that had happened at Baranagar Math and I said that I would never return to Baranagar Math. Narendranath heaved a sigh after having heard the full story of Baranagar Math and staring at me he said with a spirited voice, “You are a child of Sri Ramakrishna. The Math is for you.If you do not go to the Math then for whom else should the Math exist?” Tears came to my eyes.Narendranath drew me close to him and gave me solace. I shall never be able to forget the affection and solace that I got from him that day. I at last relented and told him that I would return to the Math.It seemed as if Narendranath was relieved.

I have already mentioned that all through my peregrinations I was raveling bare-footed. Having seen me bare-footed Narendranath said, “You should not travel bare-footed like this in this part of the country. If you do not follow this advice then you will have to suffer later.” I need hardly say that these words of that great man came true subsequently. When I returned to Alambazar Math at Calcutta I really suffered a great deal from an attack of guinea worms in my feet.

To Dwaraka :-

At the request of Pandit Mansukhram Suryaram Tripathi I gladly stayed in his house for three or four days in the company of Narendranath and then I got ready to start for Dwaraka. At last I bade good-bye to Narendranath. I saw that his eyes were filled with tears. I then remembered those delightful days with Sri Sri Thakur at Cossipore. I too could not check my tears when I was taking leave from Narendranath, whose heart was inseparable from mine, he told me that he would be going to Bombay in a day or two. The Pandit also saw me off with tearful eyes. With salutation to Sri Sri Thakur I started for Dwaraka.

After arrival at Dwaraka I visited the temple of Dwarakaji and having spent one night there I started for Pravas-Tirth where also I spent one day. I decided to go to Bombay from there. But when I was thinking how to cross the gulf, a merchant of Gujarat suddenly came and greeted me and enquire in Hindi, "Mahatmaji, (Great Soul) where will you go?" I said, "To Bombay". He offered some money to me for a ticket in the ship. I said, "My son, I don't touch money. It would be better if you would buy a ticket for me." The merchant gladly agreed and having bought and handed over a third class ticket to me he prostrated and left. I thought that all this was due to the infinite grace of Paramhansadeva.

Swami Turiyanandaji in Gujarat

Soon after leaving the Alambazar Math (sometime in 1896), Swami Turiyananda went to places of pilgrimage in Western India, in Saurashtra. He found that the mountain region of Girnar had an atmosphere conducive to meditation, and so he settled down there in a cave. After a few months he moved on towards the Ganges.

Swami Turiyananda and Sardananda in Gujarat :-

Swami Sardanandaji and Swami Turiyanandaji left for Gujarat after seeking the blessings of Holy Mother Sri Sarada Devi on 7 February 1899. Swami Vivekananda sent them there to spread the message of Sri Ramakrishna and Vedanta and also to collect funds for the Math. Accordingly, they started for their Western India trip and passing through Kanpur, Agra reached Jaipur. From Jaipur they purchased two second-class tickets and started for Ahmedabad. On 15 February, they reached Limbdi in the evening. They stayed there as the guests of the Maharaja of Limbdi till 4 March. They met the Maharaja on 20 February and he agreed to give them letters of introduction addressed to various prominent people. Then on the suggestion of the Dewan a public meeting was organised in Limbdi, but owing to poor response from the public, the Librarian then suggested to have another meeting on 26 February at 4 p.m. In this meeting Swami Saradananda spoke in Hindi. This was his first public lecture in Hindi. On 1st March, the Dewan of Limbdi informed the Swamis that the Maharaja would be glad to give one thousand rupees for Swamiji's work. The Dewan of Junagadh also promised to give two hundred rupees.

On 14 March, they met Thakore Saheb Lakhajiraj of Rajkot who promised financial help. On 17 March, the Swamis then left for Gondal. During their stay at Morbi they received a letter on 6th April from Sister Nivedita with the shocking news of the passing away of their beloved brother disciple Swami Yogananda. On the same night Swami Saradananda delivered a lecture in Hindi at the town hall in Morbi. Again on 14 April he delivered a lecture on 'The essence of the Vedas' at Bhavnagar University. According to a report sent by a gentleman from Bhavnagar and published in Brahmavadin, the lecture impressed a lot of people belonging to various sections of society. But the work of propagation of Vedanta in Gujarat by them could not progress further as they received a telegram from Swami Vivekananda to come back to the Math immediately. They left for Math on the very next day and reached there on 3 May.

Swami Trigunatitananda in Gujarat

It would seem that in 1890 Swami Trigunatitananda set out to wander-off and on. "From my very childhood I have had a great propensity to roam abroad," he would write in an article that we will speak of later. "Since I entered into the Holy Order of Sannyasa or monastic life, the inclination has got a large field with enough of freedom." Only one prohibition was firmly laid upon Sarada by his older brother, Narendra: Sarada must absolutely not follow him; no one must. But despite everyone's good intentions, Swamiji tended to be a magnet. In the life of Swami Vivekananda we find Swami Trigunatita, who had been for some time "making the round of pilgrimages on foot," coming from Gujarat to Porbandar with some other wandering sannyasins. This group wanted to go on pilgrimage to Hinglaj, an arduous journey of many miles. They were too weary and foot-sore to walk and lacked money for a train. One of them had an idea: " There is a learned Paramahamsa stopping with the Dewan of Porbandar. He speaks English fluently and is accounted a great scholar. Let Swami Trigunatita go and interview him. Perhaps the Mahatma will intercede with the Dewan for us so that our expenses may be paid." So Swami Trigunatita in all innocence approached the palace where, as it happened, the learned Mahatma turned out to be his beloved Naren.
From the roof, where he was walking, Swami Vivekananda, to his great surprise, mixed perhaps with secret delight, saw his brother coming. Assuming an air of indifference, he went to the ground floor to meet him and proceeded to scold him roundly for having followed him about. One can only imagine the various feelings of Swami Trigunatita; overjoyed to find his beloved brother, whom he had not seen for months, stunned at the rebuke that greeted him, piqued by its injustice! He protested his innocence in the matter of following him about: he had come only to beg passage money to Hinglaj; he did not know the 'Mahatma' was Naren. Unconvinced, Swamiji arranged for the passage money and dismissed Trigunatita with a stern command never to seek him out again.
Swami Trigunatita did not see his beloved leader again until 1897 when the latter returned from the West. After his rebuff at Porbandar, he continued to wander intermittently throughout India, alone or in the company of other sannyasins.

Swami Akhandanandaji in Gujarat

Swami Akhandananda, was now most anxious to catch up with Swamiji. He could not do so if he went on foot, but who would pay his railway fare? Without informing him, someone purchased a half-rupee ticket to Biawar and gave it to him. But at Biawar, he learned that Swamiji had come and gone already. Swami Akhandananda now began to travel to any of the places for which the tickets where purchased by various people. Someone gave him a ticket for Mount Abu. He visited the holy places to be seen there and left for Ahmedabad. There he learn that Swamiji had gone to Wadhwan in Gujarat. A householder took him to Dakor. From there he came to Baroda, Broach, and then on to the gulf of Cambay, where the Narmada River enters the ocean. He had a dip in the holy river, and enjoyed the hospitality of a peasant family in a nearby village. After giving him a meal and good room, his hosts all departed to harvest crops in the field. Swami Akhandananda was surprised and delighted to see there confidence in a stranger.

When they came back from the field, he said to the mistress of the house, "Mother, how much trust in me you have! It is quite unusual." "But this is the duty of a house holder, my son," replied his hostess." One must accept a Sannyasin for his garb alone. The Sannyasin should do what is prescribed by his rules." From their talk Swami Akhandananda learned how only a few days before they had been deceived by one in a Sadhu's dress.

From the Gulf of Cambay, he went back to Baroda, stopped there a fortnight, and then returned to Ahmedabad. Here he became acquinted with a Sadhu who took him along with him on the train. On the way, he alighted at the Wadhwan Junction and heard that a learned Sadhu was residing at Junagadh. At Junagadh he discovered that the Sadhu had left for Dwarka via Porbandar four or five days back.

From Junagadh, he went to the Holy Prabhas and there took the steamer for Dwaraka. At Dwaraka, he heard that Swamiji had gone to Bet Dwaraka, an island just off the coast. He spent a night at Dwaraka and then went to Bet Dwaraka where he was told that Swamiji had gone to Kutch Mandvi, at the invitation of the Raja of Bhuj.

Following in the tracks of Swamiji, and just missing him by a day, increased Swami Akhandananda's anxiety and zeal so much that he scarcely found time to see anything of the holy places he passed through. At Mandvi, he heard that Swamiji had left in a carriage with the Raja's men to Narayan-Sarovar, a distance of eighty miles. Swami Akhandananda started alone on foot. After he had walked eight miles, a householder cautioned him that there was a danger of dacoits on the way. "I am penniless", said the fearless monk. "Of what would the dacoits rob me?" However he was provided with a boy to guide to the next village. Swami Akhandananda asked the boy to translate into the Kutch dialect the following words "Just take all I have, do not kill me," which the boy rendered as, "Mere gano, Mere gano, mukey mar jo mu." Swami Akhandananda memorized the words carefully as he walked along. He thought, "I am going after Swamiji at such peril; must I die at the hands of dacoits before I meet him? However let me see what God wills."
Since he would have had to wait a long time for a guide at the next village, He started out alone. Fifty miles were passed in safety, and Narayan Sarovar was only thirty miles away. Most of the villages were deserted because of famine. After covering some of the remaining distance, he rested for the night at a small settlement, where the road to Narayan Sarovar divides. The footpath with a village on the way was considered safe, but the road for carriages was fourteen miles long, completely deserted and very dangerous. "Swamiji will, in all probability, return by the carriage road," thought Swami Akhandananda, "If I take the footpath, I might miss him again, so I will take the risk in going by the carriage road."
As the penniless monk was about to start, a shopkeeper said to him: "Revered Sir, you will find no human habitations on the way. At midday, you will come across a tank (reservior). Take your bath there and eat this fried rice and molasses for your meal." A local bhakat (pilgrim) joined him; and by noon, just as the shopkeeper had said, they arrived at a small tank in which they took their bath. After bathing, they ate the fried rice and molasses. Then like a magician, the Bhakat took out of his bag flour,salt and a pan; then he lit a fire with dry cowdung cakes and proceeded to bake some bread. He obtained milk from some goats that were grazing nearby. The two travellers thus satisfied their hunger and continued on their way.

The sun was setting. They could see some people following them some distance behind across uneven land. At times they disappeared from sight. Swami Akhandananda sensed danger. He wanted to tell the bhakat to run away, but then he thought,'Let us see how the Lord dispenses with matters'. The men who had been following them took a shortcut and, coming onto the road ahead, stood in front of them. Swami Akhandananda summoned his courage and asked,"How many miles away is Narayan-Sarovar?" "Six miles", replied one of the men, as he blocked their passage. Swami Akhandananda was about to speak again, when one of the bandits siezed him by the neck. As he said in Kutch dialect, "Mere gano, mere gano, mukey mar jo mu", he was struck two times on his back with a staff. He felt scarcely any pain, as he wore a coat with cotton padding, but he was knocked down on the road. He saw in the robbers' hands their drawn swords shining. An old man commanded him roughly, "Strip yourself". He removed all his clothing except his loin cloth. The robbers then searched his cast-off clothes throughly.

In the meantime, the poor and feeble bhakat, who had fallen behind, arrived on the scene. He began to tremble at the terrifying sight, and crying out, "I am undone" fell down on the road. Swami Akhandananda begged the robbers to spare the bhakat's life and not to beat him. He told the bhakat to give up whatever he had, saying that he would make good the loss. But his advice fell on deaf ears; the bhakat was too frightened.
The dacoits realized that the monk was penniless. They tried to tie his hands behind his back, but this he would not allow. They threatened to kill him, but undaunted, he told them in firm voice, "Do whatever you like, I won't place my hands behind me."

The man who was trying to tie his hands gave up after a while for some unknown reason. Swami Akhandananda told them, as they started to leave, "Take those warm clothes with you, friends. You are poor, you'll need them in winter." One of the robbers took the dust of his feet and said, "Be kind, Maharaj, be kind; put your clothes on." With fingers to their lips, they indicated that he was not to tell anyone what had happened. Then they vanished in the twinkling of an eye.

Slowly, Swami Akhandananda continued his way with the bhakat. It was dusk when they reached Narayansarovar, only to learn that Swamiji had gone on to Ashapura. Disappointment, the physical strain, and the excitement of the day brought on a fever; so the Swami did not bathe in the Narayansarovar. The abbot of the local monastery told him: "You have got a new lease of life. Had you carried with you but five rupees, you would not now be alive. Recently, just there at that very spot, dacoits hacked a person to death for only thirty rupees." The abbot them provided the swami with a pony and a sepoy (guard) to accompany him to his next destination.

Swami Akhandananda was aware that he was now close upon Swamiji's heels. He was growing anxious, but thinking of Swamiji drove away all thoughts of bodily comforts; and he forgot the weariness of the journey in the hot sun, the bodily pain due to the blows of the robbers, and the subsequent fever. Riding the pony and accompanied by the sepoy, he started that night for Ashapura. On the way, he visited Kotishvara Mahadeva at the western most part of India, and soon reached Ashapura only to hear that Swamji was somewhere near Mandvi, about a hundred miles further on. At every village now, he was given a pony and a sepoy guide; and as the days were extremely hot in this desert region, he travelled only on moonlit nights.

The Swami's route was infested with robbers. One night, when he and his guide were resting on a vast plain, the sepoy stood up, apparently startled, and looked around saying, "Some ruffian has just taken cover behind a tree; but don't fear, I too belong to his gang. The little bit of money I get is not enough pay for me, so sometimes I join their company." At these words, Swami Akhandananda thought to himself: "I fear I shall never meet Swamiji, even after undergoing all these ordeals for his sake. I may finally lose my life after all in this desert plain at the hands of robbers."
After a night of great anxiety, they reached a rest house. In the morning the village people, who were very respectful towards sadhus, gave him a substantial meal. At last, Swami Akhandananda had crossed the vast desert, most of the time on horseback and sometimes on camel back. After many sleepless nights, he reached Mandvi and heard the satisfying news that Swamiji was staying there at the house of a bhatiya (trader). With great joy, he hastened to meet his brother, the object of his long and arduous journey, about which he later wrote:
Words fail to express the joy I felt. I found Swamiji's appearance had changed; his beauty illumined the whole room. He, too, was astonished and delighted at my unexpected appearance, and cried out, "Hallo! Is it Ganga?How did you come here?" I told him how, from far-off Jaipur, I had followed him. As he heard of my encounter with the bandits, he said, "Was it wise to have taken such a rash course? Why didn't you ask for a horse and sepoy?"

After the two had greeted each other, Swamiji regaled his dear brother with many pleasantries and witticisms, which helped to remove the weariness and discomfort of the long journey.
It was at Meerut that Swamiji had parted from his monastic brothers. They were all aware that there was some great purpose in Swamiji's desire to travel alone. A few days previous to Swami Akhandananda's arrival,Swamiji had met Swami Trigunatita by chance at Porbandar and had warned him that none of his brothers, particularly Gangadhar, should get even a hint as to his whereabouts.

During their conversations, Swami Akhandananda was able to understand Swamiji's apprehension that, because of the great difficulty in finding him, Akhandananda might not be willing to part company with him. One day, Swamiji told him very plainly, "Well, Ganga, I have a plan which I cannot carry out if any one of you be in my company." Finally, he told him, "Look here, I have turned bad. Just leave me." In reply, Swami Akhandananda told him frankly: "What do I care if you have turned bad! I love you, and that has nothing to do with your character, but I don't wish to be an obstacle in your way. I was very anxious to meet you, and now that desire has been fufilled. You may go your way as your please, alone." Swamiji was glad to hear this from the simple, tender-hearted Akhandananda and the very next day he left for Bhuj. Swami Akhandananda left for Bhuj a day later. Swamiji realized that Akhandananda would not be an obstacle to his freedom, so the two spent a couple of days together and met again at Mandvi.

A subtle force had impelled Swami Akhandananda to follow Swamiji and to try to gain, at first hand, some knowledge of his experiences. It was no insignificant power that had led him on, day after day, and month after month, following Swamiji in the face of many dangers, even death, and had given him the opportunity to finally meet Swamiji at the very end of the western part of India.

One day at Dakshineswar, Swamiji had heard from the lips of his Guru the divine message, "Not mere kindness to man, but service to God in man". Swamiji, understanding the deep significance of these words, had said: "If God wills it, I shall preach what I have heard today to all the world-to the learned and the ignorant, to the rich and the poor, to the brahmin and the pariah."

When he saw Swamiji at Mandvi, Swami Akhandananda realized that the blessed day had come. He saw manifest in Swamiji an extraordinary and irresistible divine power, and his heart was filled with joy. Swamiji remained at Mandvi with his dearly beloved Ganga for a fortnight, and then left for Porbandar, where, five or six days later, Swami Akhandananda joined him again. During this time with Swamiji at Mandvi, Bhuj, and Porbandar, he had discussed with him the plight of the country and its future. Was it here, then, that Swami Akhandananda began to see the part he would have to play in giving shape to the new ideal of service envisioned by Sri Ramakrishna and developed by Swamiji?
After a few happy days together in Porbandar, Swamiji went on to Junagadh, while Swami Akhandananda turned his steps towards Jamnagar.

Inception of 'Work is worship' at Jamnagar :-

After parting with Swamiji at Porbandar, Swami Akhandananda stayed a few days in Kathiawar and then started for Jamnagar, passing through Jetpur, Gondal and Rajkot. In June 1892, he arrived in Jamnagar at the height of a furious sand and hail storm. He was the guest of Kaviraj Manisankar Vithalji at his home, 'Dhanvantari Dham'. It was the time of Chaturmasya Yajna, a time honoured custom of observing sacrificial rites and ceremonies in one particular place, during the four months of the rainy season. Swami Akhandananda decided to remain there during that period. He had long cherished a desire to read the Caraka-Susruta Samhita. An opportunity to fulfil this desire now offered itself at Jamnagar, and he began his study. For lack of a commentary, he read it with the help of a Sanskrit dictionary, Shabdartha Chandrika Kosha.

Attached to the Kaviraj's house was a Chatuspathi, or Sanskrit school. Poor students lived there on one meal a day of rice begged from door to door and cooked with their own hands. They were taught only the hastapatha and svarapatha of the Vedas, for even the teachers were ignorant of the meaning of the texts. However, the delight Swami Akhandananda felt in hearing the Vedas chanted was profound. He describes in his reminiscences: "The teacher of the Shukla Yajur-Veda and his pupils, with appropriate movements of the hands, began in deep and sonorous voices to chant, in full and half tones, the Veda. The joy it gave me cannot be expressed. I sat at convenient times and heard recitations of each of the four Vedas by different teachers."

For help in the maintenance of these poor scholars, he wrote to Pramada Babu of Varanasi, whose generous response made it possible to open a free store for them. Swami Akhandananda himself became a student of the Sukla Yajur-Veda, starting with its elementary lessons. Though he was greatly disappointed to find that none of the scholars knew the meaning of the Vedas, he did discover a Dravida brahmin, with a knowledge of the Vedas who was observing chaturmasya there. The brahmin would spend most of the forenoon in worship and other religious observances; then after his noonday meal, he would discuss the scriptures with Swami Akhandananda. He was pleased to hear the recital of the Chandi by the Swami and said, "The Bengalis have a reputation for the recitation of the Chandi, as we here have for the recital of the Vedas."
Swami Akhandananda often visited the Ashrama of a local brahmacharin. The brahmacharin was looked upon with favour by the Raja of Jamnagar, who had gifted him some land. The aged brahmacharin had no one to succeed him and take over his property, and he wanted Swami Akhandananda to become his heir. The Swami replied with a Hindi saying : "As flowing water is pure, so also is a wandering monk."

He heard of one Tokra Swami, a paramahamsa from the South, who had been in the area for a number of years. The paramahamsa was a non-dualist in philosophy, but engaged himself in worship during the whole day. On being questioned about it, he replied with the Sanskrit couplets:
To the man of wisdom the difference between the individual soul and the Paramatman has vanished; nevertheless, he continues his worship.
The husband and wife are united in their hearts, yet the wife occasionally peeps at her lord through her veil.

The verses left a deep impression on Swami Akhandananda, and later he recited them for Swamiji, who was charmed by their appropriateness.
Although Jainism is the prevailing creed in Jamnagar, temples of Hindu gods and goddesses are to be seen here and there, the most popular being the temples of Virbhajan Shiva, Bechrobai Devi, and Kalyanji Vishnu. At the time when the Swami was visiting, votaries gathered daily at Kalyanji's temple in the mornings and at Shiva's temple in the evenings. At night, hymns were sung at the Devi's temple. The songs were very appealing, and one line especially stirred Swami Akhandananda's feelings: "O Bechrobai, whatever I may be, I am Thine!"

The people of Kathiawar make liberal use of ghee in their cooking, and consequently their food is very rich. As a result, Swami Akhandananda became ill, in spite of the care he took not to eat much of such dishes. He had to remain under Kaviraj Manishankarji's treatment for almost a month. While in Manishankarji's dispensary the Swami read a few treatises on Ayurvedic medicine. He also became acquainted at this time with Shankarji Seth, a local banker. When he had recovered, Shankarji Seth took him into his home where he convalesced. Here, for four months, Swami Akhandananda's diet consisted of milk and rice at noon, and only milk at night. The cow which gave the milk was kept tied at home, lest it should eat any unclean fodder outside.

Shankarji was tall, of fair complexion, and of a pious nature. Unfortunately, he was widower with no children. His nephews were to inherit his vast wealth. Swami Akhandananda noticed, while at Sethji's house, that no one took care of his aged mother. All the other members of the household had someone to serve them, but the old lady had to wash her own clothes. One day, after her bath she had a fall. Swami Akhandananda said to Sethji, "May I ask why your old mother is left in such a pitiable condition, when you have so much wealth and when there are so many in the household who could look after her ?" "In our part of the country", Sethji replied, "after the marriage of the son the mother is some what neglected. It is really an undesirable custom. Please tell me what I should do." Swami Akhandananda said, "You should bow down to your mother every morning and enquire about her needs." Thenceforward, every day Sethji would pay his respects to his mother, presenting her with a four-anna piece and taking good care of her. The old lady expressed her gratitude to the sannyasin, but the other members of the family were not well disposed toward the change.

Sethji was a pious man who took an early bath, worshipped, read the scriptures, told his beads, visited the shrines, and was very hospitable to guests. These were a part of his regular round of duties and observances. His house was open to beggars and Brahmins, and sadhus sat with him daily for dinner. While at Sethji's house, Swami Akhandananda would read late into the night. Often, Sethji himself would remind him to go to bed. With the passing of time, Sethji felt more and more drawn to his sannyasin guest and often took him out in his carriage in the afternoons. This roused feelings of jealousy in the nephews.

One day in the absence of Sethji, a servant within the hearing of Swami Akhandananda said to a sadhu, "A sadhu regularly dines here; you cannot be entertained." Swami Akhandananda said to the servant immediately, "I won't be having my meals here today." Later when he returned he saw the sadhu dining with Sethji, and was very glad. When Sethji heard about the incident, he called his servant and said to him: "Through God's grace, I am not in need. If even forty sadhus come, don't turn them away."

For Swami Akhandananda's pleasure, Sethji engaged the famous singer Sri Mulji, whose songs Swamiji had heard and enjoyed. This was too much for Sethji's relatives to bear, and they made no effort to disguise their displeasure at his generosity. As Sethji's attachment to Swami Akhandananda grew, so did the disapproval of his relatives, till one day the Swami thought it best that he bid farewell to his kind host. But Sethji fell at his feet and, with tears in his eyes, said : "I shall write to Swami Brahmananda, the abbot of your monastery for permission to keep you here longer. I shall build a shrine for Sri Ramakrishna and arrange for his worship and service." Swami Akhandananda felt uneasy over this proposal, for he thought that he would now be getting deeply entangled in household affairs. Therefore, he intended to get away from it all that night, without informing anyone. However, as he was about to leave the house, he heard Sethji groaning with a fever. His heart melted with pity, and he stayed on to take care of him.

Coffee drinking was popular at Jamnagar then, and Swami Akhandananda was fond of it. One day, after Sethji had recovered, Swami Akhandananda was taking coffee, and noticed something oily floating on it. The taste too was rather pungent. He thought it was probably due to contact with ghee and spices, but after finishing the coffee he had diarrhoea the whole day. He was bed-ridden for four days. Jhandu Bhatt, a physician, then treated him.

After he had recovered, Swami Akhandananda went to see Jhandu Bhatt, and the physician told him, "I have heard that there was a conspiracy in that house to poison you." But the sannyasin would not believe it. The following day, when he had decided to leave Sethji's house, and was gathering together his clothes, he discovered that Sethji was weeping in his bed. Swami Akhandananda consoled him saying, "I shall be living in the town and will be meeting you often." Sethji offered him coffee. There was the same oil floating on the surface, and the same pungent smell. He took a sip, and then lost no time running to Jhandu Bhatt's house, for the concoction had already begun to act. After hearing everything, the physician said, "They had mixed jaipal seeds (a drug) in your coffee." Still the Swami could not believe it. Jhandhu Bhatt then brought some jaipal seeds and touched Akhandananda's tongue with one. Even that slight touch made him ill.

Bhattji then said to him: "Sethji not only went to you for advice, but he also spent whatever he could on you gladly. Besides, there was his proposal to build a temple. Therefore, an attempt was made to remove you altogether from this world." Swamiji, too, was acquainted with Jhandu Bhatt. About him, Swamiji had remarked, "I have seen many benevolent persons, but none can compare with Jhandu Bhatt Vitthalji."
At one of their meetings at Sethji's house, news reached Bhattji and Swami Akhandananda of the death of Vidyasagar of Bengal. Bhattji requested the Swami to get a copy of Vidyasagar's life, and when the book reached them, Bhattji went regularly to Sethji's house to hear it read. When the part concerning Vidyasagar's benevolence was read, he was greatly moved and burst into tears.

Bhattji was very regular in his habits of eating and personal cleanliness, but one day while listening to the life of Vidyasagar, he deviated from his routine. As a result, he fell ill and suffered a long time. A clear picture of Bhattji and his activities was later given by Swami Akhandananda. Bhattji's house was more like a hospital. It was full of patients suffering from various ailments, for whom Bhattji provided both treatment and diet.
He rose at four in the morning, and when he came out after worship, people began to arrive in groups to have their tea and get their prescriptions. His medicines were free to rich and poor alike, and these even included costly items like Makaradhvaja, an Ayurvedic specific. After filling prescriptions, he drove out in tom-tom (horse-carriage) to visit his patients free of charge.

While staying at Bhattji's place, Swami Akhandananda was astonished one day to see an example of the largeness of his heart. Returning from his morning walk, the Swami found an uncouth - looking person suffering from a skin infection which covered his body. He was lying on Bhattji's own bed, and a woman was massaging the man with oil. Bhattji was sitting nearby, slowly turning the leaves of an Ayurvedic treatise. Seeing the extraordinary scene, Swami Akhandananda asked Bhattji what it all meant. The physician then told him : "The fellow had been a slave to inordinate sexual indulgence. The Ayurveda prescribes that such a person should lie on a soft bed before a physician, while being massaged with oil by a woman. I have followed the instructions, and am now searching for the medicine." "But why on your bed ?" asked the Swami. "Because it would take time to get a soft bed ready for him", replied Bhattji. In time the lecherous man was cured, and became an inmate worker of the physician's house.

Thus, by the benign dispensation of God, the wandering sannyasin was destined to spend a year at Jamnagar. The incident just described gives us an insight into the future method of the Swami's work. Swami Akhandananda was particularly influenced by Bhattji's boundless sympathy in his service of people. Bhattji was then about seventy years old. He would recite to himself with great feeling the Sanskrit couplet :
Is there any way by which I may enter into the bodies of other beings and suffer their pains myself ?

Swami Akhandananda, too, used to chant the lines as a mantra. This saying of Rantideva opened in his heart the well-spring of sympathy for the suffering of others and drew him more and more to the ideal of service. Sympathy for the distressed moved him to find ways for its removal. Another verse in Sanskrit which touched Bhattji deeply was :

Na Kamaya'ham gatim-isvarat
paramastarddhviyuktam-
apunarbhavam va
Artim prapadye 'khila - deha - bhajam -
antahsthito yena bhavanty - adukhah.
- Srimad Bhagavata 9.21.12

"I covet not any earthly kingdom, nor heaven, nor even salvation. The only thing I desire is the removal of the miseries of the afflicted."

Swami Akhandananda remembered the words of his Master, "I learn as long as I live", and took lessons in service from the life of the high-souled Bhattji. He himself said : "Serving and loving man is the highest good. This I have learned especially by seeing it practised in Bhattji's life." When Jhandu Bhattji became ill, Swami Akhandananda was happy to nurse him and try to relieve his suffering. After his recovery, Bhattji went to Khambalia to treat the wife of a wealthy businessman. Swami Akhandananda was invited to accompany him. As it was inconvenient for him to stay at the house the Swami was accommodated for the night in a large vacant house nearby. The first night, after barring the door of his room, Swami Akhandananda lay down and closed his eyes to sleep. Then he saw a person of very ugly appearance with two or three goats moving about him in the room. He opened his eyes again and saw that the person was sitting at a distance, but that the goats had disappeared. He shouted two or three times, : "Who are you ? Who are you ?" but got no reply. Finally, he went to take hold of the person, but the object dissolved into thin air. He looked about for it, but it was nowhere to be found. He came back to his room and repeated aloud the Rama-raksha mantra for protection and added : 'My friend, if you are a spirit, remember I am your guest. Please do not harm a guest so long as he is here.'

When the villagers heard about the incident next moring, they informed the Swami that the house was haunted and suggested that he stay elsewhere. Swami Akhandananda, however, did not leave the house and slept thre for the next five nights without seeing the apparition again.
He remained at Khambalia observing the life - pattern of his hosts for some time before returning to Jamnagar. Then, with Bhattji again, he went to Kundala, a village in Baroda State, for a short stay. Afterwards, Bhattji returned home, and Swami Akhandananda went on to Bhavnagar, after visiting Palitana, a sacred place of pilgrimage of the Jains. At Bhavnagar, he learned that Swamiji was in America. He stayed in this city for a fortnight and then left by train for Bombay. One the way, he got off at Nadiad and stayed at the house of Haridasbhai Beharidas, Dewan of the Nawab of Junagadh, who was a disciple of Swamiji. Here for some days, he held discussions on the Vedas with Krishnananda Bhikshu. A little later, he reached Bombay and remained there for about a month.