Internet Research on Hindu Spirituality The rewards of faith and humility are always glory, founded on the aspirant s soulful oneness with the Supreme. The First Followers of Bhagavan Sri Ramana Maharshi Research Work By Philippe L. De Coster, B.Th., D.D. December 2012 Publisher Gita Satsang Ghent, Belgium Non-commercial for use among Satsang members only
The First Followers of Bhagavan Sri Ramana Maharshi AS Sri Ramanasramam was taking shape followers of Bhagavan also increased. They also began taking part in the Ashram activities. With the increase in the number of followers and Ashram inmates it became necessary to regulate the running of the Ashram. As Bhagavan aged his body became easily tired hence it became necessary to regulate the visiting hours. Of course, these regulations were not to the liking of some but, the Ashram could not, obviously, be run without any regulations. Bhagavan would never allow any special treatment for himself. He would first make sure that whatever was served to him was available to all. Not only that, he would severely scold anyone who tried to show any preferential treatment towards him while serving food. He also wished that ashramites cultivated vairagya, bhakti and seva (detachment, devotion and service) completely. He deprecated the tendency to cause inconvenience to devotees in the name of regulations. Here is an instance: westerners found it difficult to squat on the floor. A European lady stretched her legs while sitting in the presence of Bhagavan. The attendants of Bhagavan warned her against that practice. Immediately, Bhagavan who usually stretched his legs, folded them and sat cross-legged but as he was suffering from rheumatic pains, that posture caused him pain. He felt that the regulations applied to him also. To get Bhagavan to resume his normal posture, the attendant allowed the western lady to sit in any posture convenient to her. 2
Gradually, the number of animals devoted to Bhagavan decreased with the increase in the number of human devotees. Here is a little about the animals. LAKSHMI: The darling of all ashramites, Lakshmi the cow was believed to be Keerai-patti reborn. She had a free run of the Ashram ground. She would often trample upon vegetable beds and have her fill and if anyone tried to chase her away, the Maharshi would intervene and say, "It was your fault that you did not properly fence off the area. Why blame her?" On such occasions, Lakshmi would walk into the hall and stand close to Bhagavan as if she was innocent. Nobody could do anything about it. Lakshmi was quite intelligent and she was aware of the timings for food and without feeding her first no one else even thought of a meal. During summer, cool water would be specially kept for her. Lakshmi was very fond of fruits and would savour them as the Maharshi fed her with fruits. In turn, she would lick Bhagavan's body with her rough tongue and make it appear red, Bhagavan's patience was truly remarkable. Lakshmi was naughty also and did not hesitate to use the hall as a toilet or to make threatening advances towards new comers. Of course, if they patted or caressed her she would be nice to them. 3
On festive occasions special care would be given to Lakshmi. She would be bathed and suitably done-up. She would also be decorated with garlands. As if to show her beauty she would immediately run to Bhagavan and stand before him. She would not return to the cowshed without visiting the Maharshi in the evening. Before her departure the Maharshi would feed her bananas. On some occasions, Lakshmi would stand tear-filled in front of the Maharshi as if some experience of an earlier birth came to her mind. Maharshi would console her on such occasions and thereafter she would slowly move towards the cowshed. Over the years, Lakshmi delivered calves on the jayanti of Maharshi or on the day of his Janma-Nakshatra (Punarvasu). Her progeny grew up in the Ashram. Lakshmi was very conscious of her importance-she would not touch ordinary bananas if the mountain variety was available. On the occasion of the inauguration of the cowshed, Lakshmi came a little earlier than the prescribed time and stood before the Maharshi refusing to budge until he rose. The Maharshi rose saying, "She wants to take me to her new house 4
why do you want to send her away?" Lakshmi showed him the way to the cowshed as the ashramites watched astonished. VALLI: This deer was presented to the Ashram by a manufacturer of match boxes. The deer also was loved by the ashramites. All visitors used to pet her, with the result that she became completely accustomed to human company. She roamed about so freely that she would mix with the lambs of outsiders and accompany them for grazing. On several occasions the shepherds would bring back the deer to the Ashram. Once, she strayed far away when some poachers hurt her. On noticing that the deer belonged to the Ashram, someone went to her rescue and brought her back to the Ashram. In spite of all the attention bestowed on her, the deer lost her life. The deer was buried on the northern side of the Ashram. JACK: The manner of Jack's death is interesting. About three weeks prior to the Pongal festival of 1933, Jack fell ill. Even earlier, he refused to take any solid food because of which he was fed on milk. Ever since he became sick, Jack did not leave the presence of Bhagavan. The repulsive smell which is characteristic of a dying dog never emanated from him. Though his death was expected any time, he survived till the festival was over and passed away peacefully. The parallel between Jack's death and that of Bhishma the grand warrior of the Mahabharata was not missed even by Bhagavan who said as much. With the death of Jack, Kamala's progeny came to an end. SQUIRRELS: For some time the activities of the squirrels in the Ashram were intense. The squirrels would take liberties with Bhagavan like crawling over him. In turn, Bhagavan would feed them with various nuts. One day, a squirrel bit Bhagavan's finger as he had not fed her by then. 5
PIGEONS: In September 1945, a visitor placed two pigeons on Bhagavan's lap and would not take them back. Bhagavan caressed them affectionately at which both the pigeons closed their eyes and became still as if in samadhi. LEOPARDS: During the same period another visitor brought two leopard cubs and gave them to Bhagavan. As usual, Bhagavan caressed them and fed them milk. Both the cubs fell into a deep slumber near Bhagavan's sofa. A devotee took a photograph of this. WHITE PEACOCK: Similarly, the white peacock sent by the Maharani of Baroda, became a picturesque addition to the Ashram. From the moment Bhagavan came to the Ashram, several people with varied objectives and aspirations visited him. Some visited him wondering if in modern times a Maharshi could be found at all, some visited him considering him to be a sacred presence, some others visited him in the hope of getting their desires fulfilled by a mere darshan, yet others visited him out of disenchantment with worldly life and sought refuge at his feet. The lives of many got transformed by Bhagavan's darshan and they became happy. Such visitors also would extol in various ways Bhagavan's grace towards them. Some wrote hymns either in Tamil or in Telugu in praise of Bhagavan. Among them were Swami Pranavananda, Murugunar and Ramaswamy Iyer. Some composed songs in Sanskrit. Narayanaswamy Iyer compiled Maharshi's talks. Lakshmana Sarma expounded Bhagavan's philosophy in his Maha Yoga. Those who translated Bhagavan's works into other languages and those who spread Bhagavan's glory all over the world were also there. 6
Devotees: Tenamma (back row), Annamalai Swami (standing), Yogi Ramaiah (sitting), Ganapati Sastri (behind Chinnaswamy), Mudaliar Patti (obscuring Santamma) SRI YOGI RAMAIAH: There is an old saying, "It does not matter even if you are not learned. If you are sincere and devoted in your sadhana [?] the results will follow on their own." Sri Rama Yogi's life is an example of this saying. He came from a village, Mopuru, near Nellore. His family was well known for its philanthropic disposition and thirst for knowledge. A peculiar feature of the family was that in each generation only one male child was born and within a short time of its birth the father passed away. The same thing happened in this case also because of which Ramaiah was brought up by his maternal uncle at a neighbouring village. Young, rich and single, the future yogi behaved like a spoilt youth for a short time. At the same time, he had abiding bhakti [?] for Lord Rama and always wondered if he could become a devotee like Valmiki or a detached person like Kabir, well known devotees of Lord Rama. He would constantly repeat the 7
name of Sri Rama. As good luck would have it, at an early age a sadhu [?] by name Sri Brahmananda Teertha Swami became his guru and initiated him in the Taraka Mantra. The guru directed him to repeat the mantra five thousand times a day, which Ramaiah did. Once, in a fit of detachment, he set out to go to Kasi. The guru saw him and asked him whether he had obtained the permission of his mother for the journey. When Ramaiah confessed that he did no such thing the guru advised him to perform his japa in a lonely spot in the garden of their house and thus dissuaded him from undertaking the proposed trip. In addition to japa Ramaiah resorted to vegetarian food and Pranayama, this last, without anyone's guidance. In a short time he had various spiritual experiences but they soon passed away. Once, he had a unique experience where everything appeared as a brilliant light. Ramaiah wondered what it was and tried to find out its nature from various people but to no avail. His guru also had passed away by then. Remembering the name Arunachala, which he had came across earlier, Ramaiah went there to get his doubt cleared from the Maharshi. Bhagavan explained the phenomenon as a consequence of samadhi, to the satisfaction of Ramaiah. Thereupon he took Bhagavan to be his guru and decided to stay at Arunachala. For a long time he stayed at the mango-tree cave performing tapas [?]. Later, he built an ashram at the village where his mother lived and divided his time between the village and Arunachala. Owing to his goodwill and love towards all beings, even towards poisonous animals like serpents he was never harmed by any creature. He had several occult powers. One among those who experienced them was Paul Brunton, who said that because of Yogi Ramaiah he experienced a stillness of mind. Ramaiah's disciples celebrate his Jayanti year after year. NARASIMHA IYER: Author of Bhagavan's biography in English, and a translation of Bhagavan's Upadesa saram, he hailed from Salem. As a lawyer and a freedom fighter he became quite famous and in spite of being made fun of, spoke in his mother tongue (Tamil) in the Madras Legislative Assembly. His domestic life took an unexpected turn with the accidental death of both his sons on the same day. With that shock he turned towards spiritual life and came to Arunachala in 1928. He stayed at the Ashram for about three years. He took great pains in collecting details of Bhagavan's life; he obtained written statements from various persons, and brought out a biography of Bhagavan (Self-Realisation). He mastered 8
western psychology as well as spiritual literature in Sanskrit. He was a very great devotee of Bhagavan but took care not to exaggerate anything about him in the biography and succeeded in turning many persons towards Bhagavan. He had great interest in reconciling eastern and western spiritual thought and he believed that even in deep sleep the mind was very much in existence. In support of this belief he cited the facts that but for the presence of the mind there could be no recollection of happiness during sleep or the capacity to wake up at a predetermined time. He held that thoughts of the waking state weakened and resulted in absent- mindedness, day dreams, dreams and deep sleep. Bhagavan would try to convince him that in the deep sleep state the mind would only be in abeyance (laya [?] ) but would not be destroyed (nasa) and that because the mind was so weak it could be taken to be practically non-existent. SUDDHANANDA BHARATI: Author of Bhagavan's biography in Tamil, he became famous as a journalist and author even quite early in life. His Tamil work Bharata Sakti is quite well known. He developed a great liking for national education and in collaboration with VVS Ayyar established a Gurukula at Cheranmahadevi. He had an interest in naturopathy as well. In order to know the essence of all religions he studied all religious texts extensively. As the implementation of his lofty ideals needed sakti, he began worshipping Sakti (Sakti -upasana); towards this end he learned pranayama [?] and had certain spiritual experiences. While at the famous sacred Jain spot, Sravanabelagola studying Jain scriptures, Suddhananda had a desire to have Bhagavan's darshan. When he reached the Ashram, Bhagavan's physical body could not be seen by him but only a column of light and later a Siva Linga. Subsequently, Bhagavan's physical form appeared before him. Suddhanananda prostrated before Bhagavan and later 9
before Ganapati Muni who was close by. Bhagavan said to Ganapati "Is it Suddhananda the author of Bharata Sakti?" Suddhananda was overjoyed at that compliment. Bhagavan asked him to stay back for food to which Bharati replied "Yes Sir, But I have come for spiritual food." Suddhananda did not indulge in asking several questions, his happiness lay in savouring the mere darshan of Bhagavan. At that very moment several Tamil verses, welled up in him. Bharati spent six months at Arunachala. In the holy presence his ego got destroyed and he began referring to himself in the third person, he became completely inward- looking. In order to continue his Sakti-upasana he left for Sri Aurobindo Ashram at Pondicherry. Bharati's devotion for Bhagavan formed itself into a mellifluous poetic composition Sri Ramana Vijayam. It is now necessary to refer to some who had contributed to the development of the Ashram and who could explain Bhagavan's teachings. VISWANATHA BRAHMACHARI: He came to the Ashram in 1923 when he was barely nineteen without informing anyone at home. His father, who did not like the son going away from home, somehow guessed that he must have reached Arunachala and landed at the Ashram in search of his son. The father knew the Maharshi as Venkataraman several years earlier. But on seeing the Maharshi in the new place he was astonished and said " This is not the Venkataraman I used to know." To this Bhagavan replied smiling "Oh he! It is quite some time since he vanished." And speaking of Viswanatha, Bhagavan said, "By the time he left his home he had acquired some knowledge of Sanskrit at least, I did not have even that when I left home." Viswanatha Brahmachari had a great devotion for Ganapati Muni, associated himself with him and studied all his works. MUNAGALA VENKATARAMAIAH: He was a government official holding a high position. Round about 1925 he lost this job. Initially he stayed at the Ashram with his family and consulted Bhagavan in regard to all his family matters. One night he and his younger children were asleep in the hall. At about midnight he heard Bhagavan say, "Why did you come here at this time? Won't the children be afraid?" When,Venkataramaiah opened his eyes and looked around, he saw a huge snake go out of the window past the children. He was astonished at this. Venkataramaiah's daughter, Kamakshi was an Ashram child. Her husband Ramachandra Kaundinya also was a great devotee of Bhagavan. 10
Venkataramaiah helped Bhagavan's devotees a lot. He acted as an interpreter for them in their interaction with Bhagavan and compiled those conversations in three volumes entitled Talks withmaharshi. He also translated into English, Tripura Rahasyam. SUNDARESA IYER: A native of Tiruvannamalai he joined Bhagavan's circle of devotees at the age of ten. He had also associated himself with Ganapati Muni and learned from him Mantra Sastra. Well-versed in English, Sanskrit and Tamil he frequently wrote and published articles on Bhagavan and was helpful in the Ashram activities. When Bhagavan's collected works were to be published as Nool Tirattu (Tamil) Bhagavan chose Sundaresa Iyer to write the introduction. This itself indicated his worth. MURUGANAR: A reputed scholar and Tamil poet. As he had a a great attachment for Tamil he changed his name from Subrahmanian to Muruganar. His magnum opus Ramana Sannidhi Murai has attained the status of a classic and is venerated by Tamil poets. He initially looked upon Bhagavan as an embodiment of all gods but later he became a votary of the concept of a formless god. He was a firm Advaitin. It was he who was responsible for Bhagavan's Tamil works Upadesa Undiyar and Ulladu Narpadu. RAMASWAMI PILLAI: He joined the Ashram soon after leaving college. He was a personification of service and was an embodiment of devotion towards Bhagavan. He had a good knowledge of Tamil and was fond of singing Tamil songs in praise of Bhagavan. The Ashram would always reverberate with his songs. DEVARAJA MUDALIAR: He functioned as a Public Prosecutor at Chittoor and came to the Ashram. His diary, Day by Day with Bhagavan was published by the Ashram. GRIDDALUR NARASIMHA RAO: Among the Telugu writers mention has to made of Griddalur Narasimha Rao who rendered Arunachala Stuti Panchakam and Ulladu Narpadu into Telugu. For this purpose he learnt Tamil and Bhagavan had gone through all his works. 11
GURRAM VENKATA SUBBARAMAIAH: He also learnt Tamil. His service consisted in his translating Ramana Gita both into Telugu and English. It was at his request that Bhagavan selected a few slokas from the Bhagavad Gita and composed Sri Bhagavad Gita Ratnamalika (also known as Sri Bhagavad Gita Saram). SURI NAGAMMA: She could be described as Ramana Putri. She was widowed very young and came to Bhagavan's presence in 1941. From 1945 to 1950 she recorded in the form of letters the conversations and events which took place in Bhagavan's presence. To facilitate this work she spent most of her time at the Ashram. These were collectively published as Sri Ramana Ashrama Lekhalu in Telugu. Bhagavan was very affectionate towards her. Oh beloved you are the creator, maintainer and destroyer of all these universes, and I a speck of dust, that loves Thee desperately. The little speck of dust that Ramana loved. The speck that loved Ramana. May this love only grow, Lord, let it never fade. Beloved, let each atom of this creation know the love that i feel. Let each enjoy this joy of your limitless love. what could i possible have done in a previous life to have deserved your affection? All i can possibly ask of You is that no other thoughts other than bhakti of you ever intrude in my mind. (from Let me be condemned) 12
The Self Everyone has experience of the Self in every moment of his life. It is our most intimate thing, and still people do not seem able to understand. The Self cannot be investigated. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The mind is only a projection of the Self. appearing in the waking state. Each one wants to know the Self. What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light, etc. How can it be so? It is not light, not darkness. It is only as it is. It cannot be defined. the best definition is 'I am that I AM'. It is only Being, but different from the real and unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being. 13
All thoughts arise after the arising of the 'I'-thought. See to whom the thoughts arise. Then you transcend them and they subside. This is to say, tracing the source of the 'I'-thought, you realize the perfect 'I'-'I'. 'I' is the name of the Self. The other methods (like repetition of words, etc.) are meant for those who cannot take to the investigation of the Self. In all of them, a doer is necessary. Who is it? It is 'I'. Be that 'I'. It is the direct method. The other methods also will ultimately lead everyone to this method of the investigation of the Self. Because your outlook has been outward bent, it has lost sight of the Self and your vision is external. The Self is not found in external objects. Turn your look within and plunge down; you will be the Self. Think 'I' 'I' 'I' and hold to that one thought to the exclusion of all others How do I live this today? No sort of work is a hindrance on the spiritual path. It is the notion 'I am the doer' that is the hindrance. If you get rid of that by enquiring and finding out who is this 'I', then work will be no hindrance since you will be doing it without the ego sense that you are the doer and without any attachment to the fruits of your work. Work will go on even more efficiently than before; but you can always be in your own, natural, permanent state of peace and bliss. Renunciation is in the mind. It does not depend on external objects or environment. A man may be in his village and family, and attending to his business and yet be detached in mind, whereas another may be in the forest, having left his family and given up his work and property and yet his mind may be attached to all that he has left behind physically. What is the use of going to the forest? You can leave your family and work behind, but your mind will go with you. You will only be exchanging the notion 'I am a householder' with the notion 'I am an ascetic', and in place of the old attachments, new ones will grow. What is needed is to renounce in the mind and retain only the notion 'I am', and not 'I am a householder' or 'I am an ascetic'. The life of action need not to be renounced. If you will meditate one hour or two every day, you can then carry on your duties. If you meditate in the right manner, than the current of mind induced will continue to flow even in the midst of your work. It is as though there were two ways of expressing the same idea; the same line which you take in meditation will be expressed in your activities. 14
As you go on you will find that your attitude towards people, events and object will gradually change. Your actions will tend to follow your meditations of their own accord. A man who is advancing will begin to enjoy the deeper beatitude, whether he is at work of not. While his hands are in society, he keeps his head cool in solitude. Treat your body well, and it will be a good servant and instrument. But do not be deceived into thinking it is 'I'." Try to see only the Self in everything. Act automatically, so to speak, and let 'It' do the work. And 'It' always will. Do not look for results. Do what is right in the given moment and leave it behind you. Practical Method These are some practical suggestions from the teachings of Ramana Maharshi: -- Practice investigation-meditation one hour or two every day (or more if you feel yourself fit to). You can sit down (with eyes closed, or open or half-closed). The mind must be introverted and kept active in its pursuit. When a thought rises in your mind (this will happen VERY often), you should always try to ask to yourself: 'Whose thought?' 'Whose mind?' Then the mind will calm and should remain the feeling 'I'. Do you see a blankness? Do not stop here. See for whom the blankness appears. He who engages in investigation starts holding on to himself, asking 'Who am I?' and the Self become clear to him. IMPORTANT: do everything GENTLY (no strain, no tension!). NOTE: all kind of thoughts arise during investigation-meditation. It is but right. What lies hidden in you is brought out. Unless they rise up, how can they be destroyed? They therefore rise up in order to be extinguished in due course. --- Once you are established in this 'I', you should try to hold it, to be aware of it during all your daily activities (even before going to sleep, and also as he first thing in the morning, immediately on getting up from bed: this ensures a serenity of mind and also a feeling of tirelessness throughout the day). This is the most important part of this method. You should never let your mind wander, but always try -gently- to trace back it to its source. Do not waste even a second in inattention, lethargy. --- Food: Since food affects the mind, it should be kept pure. The best diet prescribed for someone who wants to engage in spiritual practices is pure food, in limited quantities: bread, fruits, vegetables, milk, etc. Animal foods and intoxicant drink (like alcohol) should be discarded. If the mind is not pure, the 15
investigation becomes extremely difficult. One can gradually get accustomed to a pure diet. A few photographs of the Bhagavan Sri Ramana Maharshi Devotees: Devotees: Ramanatha Brahmachari (front, extreme left), Chinnaswami, Bhagavan's mother, Annamalai Swami (the first one, passed away in 1920 due to plague), Ramakrishna Swami (back), Mastaan (back, extreme left) 16
Ganapathi Muni (Nayana) Madhavi Swami Devotees with Arunachala at the back Bhagavan with Adam Osborne, son of Arthur Osborne 17
T.N.Venkataraman (on left) Devotees 18
O Guru, Most potent of all Devas Just one look at Your face was enough to free me of desires and pain Just one peep at Your Holy Face and I lost my bearings and was moored to Thee Beloved Lord, I exaggerate not But You are bliss. You are joy itself. You are the soul in ecstasy. Free me not, Lord Chained me to Thee. Your memory is the sweetest May this bhakta be in it always Forgetting You is like poison, I promise You Each moment when my mind wanders when You let my mind wander is bitter O Guru, I hold you responsible for all lapses I have handed all to You, let me be Thine always (Your Feet - our true abode) 19
Ramanatha Brahmachari (front, extreme left, with lotso of vibhuti), the first Annamalai Swamy on extreme right (young) न - न न न न न २-२० The Self is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Self is not destroyed when the body is destroyed. (2.20) 20
Sri Annamalai Swamy standing behind Bhagavan and devotees 21
Major Chadwick (Sadhu Arunachala) behind Bhagavan and devotees The Face of The Lord In this world so full of suffering You came to me O what mercy How do i thank Thee All Merciful One You showed me Your Face And in it i saw Everything I saw the end my end the end of suffering Your shining Face 22
the Face of the Lord The Face of Mercy of Love of Joy of Bliss without bounds Would You, now, in this final moment, when we stand exposed, giving all, deprive us of Your Feet? will You turn Your face away from Your own children will You walk away unaffected? while we pine for Thee what are You thinking? what are You waiting for, Ocean of Mercy? what karma or samskara separates us from Thy Feet? (from One Last Request) 23
Paul Brunton (seated on ground in suit), Major Chadwick, Chinnaswamy. Standing behind: Annamalai Swami and devotees T.K. Sundaresa Iyer testifies: IT WAS SIVARATRI DAY. The evening worship at the Mother's shrine was over. The devotees had their dinner with Sri Bhagavan, who was now on his seat; the devotees at His feet sitting around him. At 8:00 p.m. one of the sadhus stood up, did pranam (offered obeisance), and with folded hands prayed: "Today is the Sivaratri Day; we should be highly blessed by Sri Bhagavan expounding to us the meaning of the Hymn to Dakshinamurthy (stotra)." Says Bhagavan: "Yes, sit down." The sadhu sat, and all eagerly looked at Sri Bhagavan; Sri Bhagavan looked at them. Sri Bhagavan sat in his usual pose, no, poise. No words, no movement, 24
and all was stillness! He sat still, and all sat still, waiting. The clock went on striking, nine, ten, eleven, twelve, one, two and three. Sri Bhagavan sat and they sat. Stillness, calmness, motionless-not conscious of the body, of space or time. Thus eight hours passed in Peace, in Silence, in Being, as It is. Thus was the Divine Reality taught through the speech of Silence by Bhagavan Sri Ramana- Dakshinamurthy. At the stroke of 4:00 a.m. Sri Bhagavan quietly said: "And now have you known the essence of the Dakshinamurthy Hymn?" All the devotees stood and made pranam to the holy form of the Guru in the ecstasy of their Being. Kunju Swami testifies IT WAS IN 1919 that I first came to Sri Bhagavan. He was then living at Skandasramam on the slope of the Hill Arunachala. His mother and brother lived with him. Palaniswami used to attend to his few personal wants. Plague had driven away most of the inhabitants of the town and consequently visitors to Sri Bhagavan were few. I was, therefore, left alone with Sri Bhagavan most of the time. I related to him all the spiritual practices I had been doing, what I had been studying, and what experiences I had. At that time I was very unhappy because in spite of all I had done I was unable to experience samadhi. After patiently hearing me out, Bhagavan quoted from Kaivalya Navaneeta: "If you realize who you are, there is no cause for sorrow." "So if you come to understand who you are, then there is peace," said Bhagavan. Well, I did not know what was meant by "know who you are." Bhagavan went on to explain that the mind is only a bundle of thoughts and that if I seek the source of all thoughts I would be drawn into the Heart. He simultaneously pointed to his Heart. Bhagavan was looking at me intently and I focused my attention in the manner he instructed me and within a few minutes I was led into samadhi. I was thrilled. Coming to my senses we went for lunch. Then again, I sat before him and by a single look he put me into that blissful state. This experience occurred again and again-during all seventeen days that I stayed with Bhagavan. I was like one intoxicated. I was absolutely indifferent to everything. I had no curiosity to see anything, no desire whatsoever. What I did I did most mechanically. I would have continued to live in this state if it had not occurred 25
to me that it was not proper to partake of the food that was offered to Sri Bhagavan by his devotees without paying anything. I thought that he had initiated me into theexperience of Brahman and that I had nothing more to gain by staying in his presence. I, therefore, returned to my native place and began to practise meditation in a room in my house all by myself. I could succeed to gain andretain that experience only for a few days; it started to diminish gradually and at last one day it was lost. I could not regain the experience. I decided to return to Sri Bhagavan. This I did, and great good fortune awaited me when I came. Palaniswami, who was rendering personal service to Sri Bhagavan, had to go on a journey for some time. Before going he asked me to render such service. This I considered to be my greatest good fortune. I felt extremely happy for the grace which Bhagavan had shown me. I did not thereafter bother myself about the spiritual experience. I, however, asked Bhagavan why I could not get the experience when I meditated in my house. Bhagavan said: "You have read Kaivalya Navaneeta, have you not? Don't you remember what it says?" And he took up the book and read the relevant verses. Sri Bhagavan then explained to me at great length the purport of these verses. They relate to the doubt raised by the disciple about the need to continue spiritual practices even after one has had the supreme experience. The disciple wonders whether the spiritual experience once gained could be lost. The Guru says that it would be until he took care to practise sravana, manana and nididhyasana, that is hearing from the Guru the Truth, reflecting over it and assimilating it. The experience would occur in the presence of the Guru, but it would not last. Doubts would arise again and again and in order to clear them the disciple should continue to study, think and practice. These would be done until the distinction of the knower, the object of knowledge and the act of knowing no longer arise. In the view of Sri Bhagavan's explanation I decided to stay always bybhagavan's side and practise sravana, manana and nididhyasana. In olden days when we had the benefit of receiving personal instructions from Sri Bhagavan, one of them was to get into meditation before going to sleep. Thus sleep overtook one as a natural sequel to fatigue and was not induced or preceded by lying down. Also the first thing in the morning, immediately on getting up from bed was to go into meditation. This ensured a serenity of mind and also a feeling of tirelessness throughout the day. The state of mind immediately before sleep is resumed on waking. After spending about twelve years in personal attendance on Bhagavan, I began to feel an urge to devote 26
myself entirely to sadhana. However, I could not easily reconcile myself to giving up my personal service to Bhagavan. I had been debating the matter for some days when the answer came in a strange way. As I entered the hall one day I heard Bhagavan explaining to others who were there that real service to him did not mean attending to his physical needs but following the essence of his teaching: that is concentrating on realizing the Self. Needless to say, that automatically cleared my doubts. I therefore gave up my Ashrama duties, but I then found it hard to decide how, in fact, I should spend the entire day in search of Realization. I referred the matter to Bhagavan and he advised me to make Self-enquiry my final aim but to practise Self-enquiry, meditation, japa and recitation of scripture turn by turn, changing over from one to another as and when I found the one I was doing irksome or difficult. In course of time, he said, the sadhana would become stabilized in Self-enquiry or pure Consciousness or Realization. Before recommending any path to an aspirant Bhagavan would first find out from him what aspect or form or path he was naturally drawn to and then recommend the person to follow it. He would sometimes endorse the traditional stages of sadhana, advancing from worship (puja) to incantation (japa), then to meditation(dhyana), and finally to Self-enquiry (vichara ). However, he also use to say that continuous and rigorous practice of any one of these methods was adequate in itself to lead to Realization. Once some awkward problems concerning the Ashrama management came up. Without being directly concerned, I was worried about them, as I felt that failure to solve them satisfactorily would impair the good name of the Ashrama. One day two or three devotees went to Bhagavan and put the problems before him. I happened to enter the hall while they were talking about them, and he immediately turned to me and asked me why I was interesting myself in such matters. I did not grasp the meaning of his question, so Bhagavan explained that a person should occupy himself only with that purpose with which he had originally come to the Ashrama and asked me what my original purpose had been. I replied: "To receive Bhagavan's grace." So he said: "Then occupy yourself with that only." He further continued by asking me whether I had any interest in matters concerning the Ashrama management when I first came here. On my replying that I had not, he added: "Then concentrate on the original purpose of your coming here." There are numerous photos of Bhagavan. Have you ever seen one 27
with his eyes closed? Bhagavan was pouring out his grace through his eyes. There would be any number of devotees sitting before him and each one would feel that Bhagavan was looking only at him or her. There are numerous photos of Bhagavan. Have you ever seen one with his eyes closed? Bhagavan was pouring out his grace through his eyes. There would be any number of devotees sitting before him and each one would feel that Bhagavan was looking only at him or her. Bhagavan's dristhi (sight) was concentrated on space only. It was turned inward and everyone felt inwardly, in their hearts, that his sight was focused on them alone. Bhagavan cares about everyone, and his look pierces through each one's heart, dispels our darkness, gives us peace, even some liberation. G. V. Subbaramaya MY FIRST PILGRIMAGE to Sri Ramanasramam was on June 8th, 1933. I travelled alone to Tiruvannamalai. I was at that time in great sorrow, having suffered my first bereavement the previous December, when my two-year-old son died suddenly. For over two years I had been reading the works of Sri Bhagavan and other Ashrama literature. My main interest had been literary rather than philosophical. I had been struck with wonder at the style of the Telugu Upadesa Saram which, in its simplicity, felicity and classic finish, couldequal that of the greatest Telugu poet Tikkana. I had felt convinced that a Tamalian who could compose such Telugu verse must be divinely inspired, and I had wanted to see him. But my immediate quest at the time was for peace and solace. In the morning I had darshan of Sri Bhagavan in the old Hall. As our eyes met, there was a miraculous effect upon my mind. I felt as if I had plunged into a pool of peace, and with eyes shut, sat in a state of ecstasy fornearly an hour. When I came to normal consciousness, I found some one spraying the Hall to keep off insects, and Sri Bhagavan mildly objecting with a silent shake of his head. As I now heard Sri Bhagavan saying something, I made bold to ask him a question. "The Bhagavad Gita says that mortals cast off their worn-out bodies, just as one casts away the worn-out clothes and wears new garments. How does this apply to the deaths of infants whose bodies are new and fresh?" I asked. Sri Bhagavan promptly replied: "How do you know that the body of the dead child 28
is not worn-out? It may not be apparent; but unless it is worn-out it will not die. That is the law of Nature." Immediately after lunch, I left the Ashrama even without taking leave of Sri Bhagavan. I came and went incognito, as an utter stranger. After nearly three years, I again visited the Ashrama in the spring of 1936, this time with a note of introduction. Sri Bhagavan, even before going through it, gave me a knowing nod and gracious smile and said, "Why the introduction? You have come before; you are not new." To add to my wonder I now felt as though my dead father had come back alive; the resemblance was so striking. My approach to Sri Ramana has ever since been that of a child to its parent, quite fearless free and familiar. Some years ago I had been initiated into two mantras and was enjoined to repeat them a minimum number of times every day. I had been doing it punctiliously, but now after entering the Ashrama, I had no mind to the mantras or do any kind of formal worship. After a few days I was seized with the fear of incurring sin by failing to observe the instructions on my initiation. So I put it to Sri Bhagavan himself, making a clean breast of my default. Sri Bhagavan smiled and said, "Just because you have done so much of japa, its merit has brought you here. Why should you now fear while enjoying the fruit of the japa?" I had also at this time a more serious trouble. I had been practising breath control (pranayama) as taught by Swami Ramtirtha in his works. There came a stage when I felt a terrible sensation as though my head would crack and break into pieces. Then I stopped doing it, but every day the sensation was recurring at the time of practice and the fear was growing that disaster was imminent. So, at dead of night, when Bhagavan was alone, I approached him with my tale. He said laughing, "What! Again you are seized with fear! These are the usual experiences of people who do yogic exercises without the immediate guidance of a Guru, but having come to me, why should you fear?" Then Sri Bhagavan added in an undertone: "Next time you get that sensation, you think of me and you will be all right." From that moment to this I have never felt it again. During the Christmas of 1936, I attended Sri Bhagavan's Jayanti celebration for the first time. Many Western visitors had come. One of them, Mr. Maurice Frydman, a Polish Jew of subtle intellect, plied Sri Bhagavan with ingenious pleas for practical guidance for Self-realisaton. Sri Bhagavan followed his arguments with keen interest but kept silent all the time. When pressed to say something, Sri Bhagavan only quoted from the Bible, "Be still and know that I am God," and added "The Lord said 'know' and not, 'think' that I am God." We 29
understood Sri Bhagavan as meaning that all these arguments were spun by the intellect, the stilling of which was the only way to Realisation. Another visitor, Mr. Duncan Greenless, said, "Bhagavan, while we are in your presence, a certain halo of purity and peace seems to surround us. It continues for some time after we leave. Then it disappears and the old stupidities return. Why is it so?" Sri Bhagavan replied, "It is all the work of the mind. Like the battery it wears out and has to be recharged. But when mind control is perfect, there will be no further trouble." Availing myself of a short holiday in February 1937, I again went to the Ashrama to submit my translation of Sri Kavyakantha's Gitamala in person. As I entered the Hall and was prostrating, to my consternation, my five year old daughter, Lalita, went very near to Sri Bhagavan and asked him, "What is your name, Sir?" Sri Bhagavan replied with a counter-query, "What is your name?" "My name is Lalita," said she, and repeated her question, "What is yours, please?" Now Sri Bhagavan pointing to himself with His right hand on the right side of his chest said, "What! don't you know ME?" She at once answered, "Oh yes! I simply asked for fun." At this Sri Bhagavan burst into laughter. Lalita's leave-taking was a most moving scene. As she knelt down, Sri Bhagavan who was then squatting after his breakfast, tapped her on the back with his stick saying, "This is to keep you in mind lest you should forget." Then he lifted her and hugged her to his breast. He told the people then present, "The speciality of this child is this: she has no sense of newness or strangeness, all beings and all things she takes as her own." One day, having just read a biography of the late Ammani Ammal, sister of the late Dr. T. M. Nair, Sri Bhagavan spoke highly of her learning, philanthropy and devotion. In her last illness, she wired to Sri Bhagavan praying for a peaceful end. Just when Sri Bhagavan was perusing her letter, she expired in her home. As Sri Bhagavan was narrating this incident, he was so moved that he shed tears. My long stay this time made the departure a wrench for me, and my feeling found vent in some Telugu verses which I composed on the way and posted to the Ashrama. In the opening verse I wrote, "Leaving Thy feet and going to my place, alas! I feel like the new daughter-in-law leaving her mother's home and starting to go and settle in her mother-in-law's place." The Ashrama reply stated, "Your letter with the 'padyam' full of your feelings was perused by Sri Bhagavan." The very next time I returned to the Ashrama, Sri Bhagavan greeted me saying, "Lo! the new daughter-in-law has come back to her mother's home! You people treat her as becomes her." I have realised that these gracious words 30
were not mere fun, but truly described Sri Bhagavan's attitude towards me at all times. It was pure, parental love. One morning Sri Bhagavan quoted from a journal the following sentence:"where psychology ends, philosophy begins" and added his own remark, "Where philosophy ends spirituality begins." I was asked to translate into Telugu an article on Sri Bhagavan by his English devotee, Major A. W. Chadwick. It was suggested that I might try to put the same ideas in Telugu poetry. In the inspiring presence of Sri Bhagavan, I composed sixteen verses in two hours, and at the instance of Sri Bhagavan, I read them out in the Hall. When I came to the fifteenth verse which stated: "On this occasion (Shasti-Purti) as we gather at the feet of Sri Bhagavan, we should neither discuss philosophy nor estimate our individual progress in spirituality, but simply pour our hearts out for his gracious condescension in living with us and befriending us these sixty years," my voice choked with emotion, and failed, Sri Bhagavan also shed tears. With great difficulty I somehow completed the reading. Devaraja Mudaliar, a prominent lawyer and intimate devotee, asked how Sri Bhagavan could observe distinction among his devotees. "For instance," added Sri Mudaliar, "shall we be wrong if we say that Subbaramayya is shown a little more favour than others and is made to act as the High Priest of the Order?" Sri Bhagavan smiling, replied, "To me there is no distinction. Grace is flowing like the ocean ever full. Everyone draws from it according to his capacity. How can one who brings only a tumbler complain that he is not able to take as much as another who has brought a jar?" At this time I was blessed with the rare good fortune of working with Sri Bhagavan in the kitchen. Hours of duty were between 2:30 a.m. and 4:00 a.m. Sri Bhagavan would come punctually at 2:30 a.m. and first spend some time in cutting vegetables with the workers and devotees. Then he would enter the kitchen and prepare sambar or chutney for break-fast, and occasionally some extra dishes also. At first I was an ignoramus in the work. As I saw Sri Bhagavan perspiring profusely near the oven, I tried to fan him, but Sri Bhagavan objected. I stopped, but as his attention was engrossed in work, I gently repeated the fanning. Sri Bhagavan turning to me, laughed and said, "You want to do it on the sly, but you do not even know how to do it effectively. Let me teach you." So saying, he held me by the hand and taught me the proper way of waving the fan. Oh! How I thrilled at this touch and thanked my ignorance! 31
From the kitchen we would adjourn to another room for grinding the mixture. I did not know at first how to hold the pestle and grind. Sri Bhagavan placed his hand upon mine and turned the pestle in the proper way. Again what a thrill! How blessed was my ignorance! After the work was finished, Sri Bhagavan would take out a bit from the dish, taste a little of it and give us the remainder to taste, and sometimes when our hands were unwashed, he would himself throw it into our mouths with his own hand. That would be the climax of our happiness. Then he would hasten back to the Hall and lie reclining on the couch and appear dozing as the brahmins arrived for Parayana. Squatting so close to Sri Bhagavan, chatting and joking with him and partaking of the fruit of his gracious labours, what a privilege and good fortune! The work with Sri Bhagavan had its rigours as well as its pleasures. Though Sri Bhagavan was all mercy and grace, he was at the same time a strict disciplinarian. He would not tolerate the least sloppiness. Everything must be done to perfection. Nothing should be wasted or spoiled. He would demand full attention and implicit obedience to his directions. Each one was allotted a duty and he must take his cue from the mere look of Sri Bhagavan. My duty, for instance, was to supply salt and water, and whenever Sri Bhagavan glanced at me, I must bring either of the two, understanding the need. We used to wake up at 2 a.m., finish our ablutions and be ready before time to report for duty. Once, however, I was late by five minutes. The work was already going on. Sri Bhagavan tasting the preparation said that salt was a little in excess, and turning to me, he added, "Since you were absent, I thought of you at the moment of adding salt, and that is the reason for this excess." That was Sri Bhagavan's way of reprimanding me for unpunctuality. Another time the sour ingredient was slightly excessive. Sri Bhagavan, tasting it, joked and said, "Acidity is the effective remedy for pittam (giddiness). Since most of the people who come here are more or less giddy, this preparation will do us all a lot of good!" My two daughters, nine-year-old Lalita and five-year- old Indira came and stayed in the Ashrama for a few days. Lalita was Sri Bhagavan's old favourite and Indira was a fresh entrant into his favour. As usual Sri Bhagavan asked both the children to sing and dance in the Hall. Indira would respond readily, but Lalita having grown by now into a little lady, needed much coaxing to commence her performance. Sri Bhagavan said, "What Lalita, I never asked anyone for anything. But now you have made me seek your favour. Look at 32
Indira. She is a good child. Do emulate her example." So both the girls sang and danced together while Sri Bhagavan sat up and looked on, beaming with gracious pleasure. This 'entertainment' became a daily feature of Sri Bhagavan's 'Durbar' during the children's brief stay. One evening Lalita, having had her meal early, left with the ladies for town. Indira now remaining alone turned to me and complained of hunger. Sri Bhagavan at once took note of it and severely reprimanded me for delaying to feed the child. He said, "What is your meditation worth if you neglect to serve your child?" Such was his abounding grace to children. "Why can't you be like me?" Another night, Sri Bhagavan graciously enquired about my son-in-law's health, which had been causing anxiety for some months. After hearing my tale of domestic cares and worries, Sri Bhagavan looked me full in the face with utmost sympathy and spoke in melting tones: "Why can't you be like me? You know how I was when I arrived in Tiruvannamalai. There was a time when I went round the town begging for food. In those days I was observing silence. So I would pass down the street halting for a moment in front of a house and gently clap my hands. If there was no response, I would pass on. Whatever food was thus got by me and other associates, we would mix into one mass and take a morsel each. That we ate only once a day. Now you see what changes have come outwardly, what buildings have been raised and how the Ashrama has grown all-round. But I am ever the same. Only the sun rises and the sun sets. To me there seems no other change. So through all the vicissitudes of good and evil, you be like me and whenever you are prone to depression and melancholy, you remember me." These gracious words of Sri Bhagavan have been with me ever since and protect me as a talisman against all the ills of life The Ashrama was very busy with preparations for the Kumbhabhishekam of the Mother's shrine which was to be celebrated during the third week of March, 1949. With the conclusion of the Kumbhabhishekam our happiness too seems to have concluded. Shortly before the function a small growth on Sri Bhagavan's left arm was removed surgically. Shortly after the celebration a new tumour appeared at the same place and grew rapidly. To my enquiry how the tumour would go, Sri Bhagavan simply replied: "As it came, so it will go." On January 14th, 1950, at noon, with special permission I went to take leave of Sri Bhagavan and broke down completely. Sri Bhagavan called me close to him 33
and asked me to touch the affected arm. He graciously consoled me saying: "Don't worry. It will go. As it came, so it will go. The body itself is a disease, which may be termed Sthoulyam (grossness). The subtle Spirit is encumbered with this lump of flesh called the body. The body is dead even while the man is alive, for it is but insentient matter. Only the spirit gives it an appearance of life and activity... You people talk of the tumour and name it Sarcoma Cancer. But believe me when I tell you that in my view there is no tumour, nor Sarcoma Cancer at all." Sri Bhagavan's vital energy was being sapped and his body appeared very weak and anaemic. However, his face and look did not betray the least trace of pain and suffering, but on the other hand glowed all the more with grace. In view of Sri Bhagavan's weak condition, darshan was restricted to the queues in the morning and evening, and except the personal and medical attendants, all others were strictly forbidden to see Sri Bhagavan. So that night I started back with a heavy heart. As I neared the wicket-gate of Sri Bhagavan's room, Sri Jayadevalal who was guarding it whispered to me: "Do you want to see Sri Bhagavan?" I replied "Yes, but there is no permission." He said, "Never mind, get in," and he pushed me in. Sri Bhagavan lay alone facing the entrance as though he was expecting to see someone. As soon as I got up from prostrating at the doorstep Sri Bhagavan said, "Come in." As I went in and stood before him, Sri Bhagavan asked me: "What do you want?" I said with streaming eyes: "I want Abhayam (security from fear)." Sri Bhagavan replied with overflowing grace: "Saree icchanu (Yes, I have given it.)" Then he added: "Don't fear. As it came, so it will go." At once I felt as though a heavy load were lifted from my heart and as I touched His Lotus Feet with my hands and head a thrill of ecstasy passed through my frame, and I felt like being plunged in an ocean of Peace and Bliss. That vision of Sri Bhagavan and his gracious words granting me Abhayam have taken permanent abode in my being and are guarding me from all life's ills. Dr. Lt.Col. P.V. Karamchandani Normally, as soon as I place my head on the pillow I fall asleep. One night in February 1949 at Vellore, for no conscious reason, I could not sleep and kept tossing in bed. That was something very unusual. At 1 a.m. a telephone call came from Tiruvannamalai, a town fifty-five miles away, asking me to reach 34
there by 8 a.m., as Bhagavan Ramana was very ill. Having received the call, I fell sound asleep. I was the District Medical Officer of North Arcot then, and Tiruvannamalai was within my jurisdiction. I reached Tiruvannamalai without any emotion. My only thought was that I was on a professional mission of attending on a patient. The sainthood of Bhagavan Ramana had no significance for me. I examined Bhagavan Ramana. He had cancer of the main nerve, high up in the arm. I gave my prescription and returned to Vellore the same day. I had conducted my examination of Bhagavan Ramana in a strictly professional manner. I carried no spiritual feelings for him, nor did he speak a word with me. But he had directed a momentary gaze of grace at me which kept stirring me deeply. Involuntarily, I felt a new vista of spiritual consciousness open out before me. That wondrous gaze of Bhagavan seemed to envelop me with an aura of bliss. The spiritual pull from him felt so irresistible that after a few days I myself arranged a visit to Tiruvannamalai just for the sake of having his darshan. I took my wife with me. We visited Bhagavan with a sense of curiosity and an indefinable sense of expectation. We made our obeisance and sat by his feet. We did not speak a word, nor did he speak. No speech seemed necessary. So surcharged with spirituality was he that his spirituality wafted out to us, completely enveloping us. Serenity seeped into us. Our minds attained a state of blissful, ecstatic meditation. The tumour that Bhagavan was bearing must have given him the most excruciating, nerve-wracking pain. Such writhing pain would make the toughest man wince and moan. But Bhagavan's face was serene, smiling and radiant. All of a sudden a disciple accidentally touched only the fringe of the thin bandage that was covering Bhagavan's tumour. Bhagavan gave an involuntary start. The disciple felt bewildered and mumbled, "Bhagavan, did I hurt you? It was only the fringe of the bandage that my hand touched." Bhagavan smiled his benign smile and softly said, "You do not know the enormous weight, as of a mountain, that this fringe bears!" That chance exclamation of Bhagavan indicated the severity of his pain. But his godly face did not bear the slightest sign of his agony. It reflected only joy and peace. He seemed to have switched off his mind from the body to the divine. 35
The next occasion when I was summoned to Bhagavan's presence was when he had developed anuria. I now went to his Ashram not with the all-important feeling of a District Medical Officer going to visit his patient. I went in the spirit of a humble devotee going to serve a saint of colossal spiritual magnitude. My ministrations as a doctor were to be coupled with the devotion of a disciple. When I reached the Ashram I was told that for the past twenty-four hours Bhagavan had not taken any food, not even a drop of water; that the disciples' implorations in this behalf had failed; and that, in consequence, the entire community was feeling most anxious. I was entreated to persuade Bhagavan to eat something. On examining Bhagavan I found that it was imperative that he should take some fluid. But what if he refused my request too? Ordering him in my capacity as a doctor seemed to be out of the question. I felt like asking him as a boon to accept my prayer. I prayed inwardly and held a glass of buttermilk before him. He gazed at me for a second, took the buttermilk in shaking hands, and drank it. My joy knew no bounds. There were relief and jubilation all around. I was thanked profusely, but I felt infinitely grateful for Bhagavan's overwhelming grace. He had heard my silent prayer and granted my boon. Wonderful was the spiritual exhilaration I experienced in Bhagavan's holy presence. The next time I was called to him was at midnight. When I entered his room, four disciples were there. Bhagavan was saying something to them in Tamil. They told me that he was asking them to leave the room but that they wanted to stay as, according to them, he was in a delirium. I persuaded them to go. Three of them went away. The fourth one stayed on. Bhagavan turned to him and whispered, "You are not going away because you feel that you love me more than the others!" The disciple now knew that Bhagavan was not delirious. He bowed and went. I was left alone with Bhagavan. As usual, he did not speak with me. I was also silent. But the vibrations that emanated from him were celestial. His body must have been in terrific, mortal pain, but his heavenly spirituality was unaffected by it. A rapturous thrill electrified my entire being. I administered to his body; but I was hardly conscious that I was a District Medical Officer. I was conscious only of an intense desire to worship this illumined soul. I had learned that Bhagavan did not allow devotees to touch his feet. But I felt a deep urge within me not only to touch his blessed feet but to press them lovingly. I took courage in both my hands and pressed them. 36
The wonder of wonders! Bhagavan let me do so! His grace was abounding. I considered myself in the seventh heaven. I glorify those few minutes of my life. The next time I was summoned to him was about three hours after midnight. Pain must have been torturing his body. Still, he was sound asleep. Holy silence filled the room. It was the ambrosial hour of the dawn. I did not wish to disturb him. I sat quietly by his feet. Suddenly, he opened his eyes. His gracious gaze fell on me. He softly muttered, "D. M. O.!" The peculiar tone in which he mentioned me indicated that I had been in his sacred thoughts and that he was expecting me. I felt myself blessed. I silently worshipped him. My whole being seemed to vibrate with ecstasy. At that time I had been feeling restless about a promotion to the rank of Major General (Surgeon General) which was legitimately due to me as the seniormost I. M. S. Officer in the Province of Madras. However I tried to banish the idea of that coveted promotion from my mind, it loomed large before my mind's eye and marred my equanimity. Then I said to myself, "Why am I fretting unnecessarily? The next time I visit Bhagavan, I shall request him to grant me this promotion!" When I visited the Ashram again I went before Bhagavan with my mind resolutely set on requesting him for that boon. But a marvel happened. As soon as I saw Bhagavan my mind melted, the resolution evaporated, and I felt filled with a strange contentment. A request did formulate itself within me, but it was an entirely different request. I inwardly prayed, "Bhagavan, free me from my craving for this promotion. I don't want anything mundane. Instead, grant me my soul's evolution." My prayer seemed to be instantly granted. Effulgent joy flooded the very depths of my being. I reverently bowed before Bhagavan and he gazed at me benevolently. My last visit to Bhagavan was on the day he attained Nirvana. I have described it in my book, Saintly Galaxy: how, on visiting him, I found that his body would not last beyond that day; how I silently prayed that he might retain his body till I brought my wife from Vellore as she had always been anxious to witness a great saint's last moments of life; how she brought orange juice for him; how he would not accept any drink at all; how, once again inwardly, I implored him to drink the orange juice to save my wife from deep disappointment; how he accepted my unspoken prayer and asked for orange juice to the transcendental delight of my wife and myself; and how, shortly afterwards, in utter tranquillity, he passed on. That was a scene of great sombre beauty. 37
During my two months' contact with Bhagavan, I did not speak a single word with him. But what wonderful grace he poured into me through his benign, benevolent gaze! A peerless spiritual experience indeed! Shantamma (head cook), Ramanatha Brahmachari, Annamalai Swami (middle on bench) and devotees Your Feet my final abode Your Feet are my true and final abode I have reached Them Each cell of me is joyously at Your Feet This is my home 38
my heaven The womb I came from once... Bhagavan Sri Ramana Maharshi and Madhava Swami Move not Your Feet, O Lord For I rest in Their shade They are my home you know how harsh is this world your bhakta cannot take it In all these lives only this shade he can endure let him rest there move not Your Feet. this dasa has left all to be in this shade 39
he has no other shelter let him ever be 'neath Thy Feet. So peaceful is the shade of Your Feet Blessed is He who reaches here. (Move not Your Feet) Annamalai Swami standing on left, with arms crossed. Major Chadwick (in white) sitting on stairs on left. Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. न न न न न न न २-१२ 40
O what mercy to such a fallen soul Glory to You, most merciful You bring tears of joy to my heartless eyes I have loved none in this wretched life i speak honestly and not out of humility and yet you have lifted me from suffering O What Grace to such a fallen soul... 41
December 30, 1879 April 14, 1950 The photo is after keeping the mortal remains of Bhagavan Ramana,in a sitting position and many people garlanded Him and applied sandal paste and vibhuti. Then, in the sitting posture, the mortal remains were descended inside the Samadhi pit before it was closed with granite plates. The Brahma Jnani who never permitted anyone to garland Him while He was in body, His body was profusely garlanded for the Samadhi ceremonies. The Devotees of Bhagavan Sri Ramana Maharshi Today It has been 62 nearly 63 years since Ramana Maharshi left his body. However, his teaching is as up to date as it can get. He has put India s ancient wisdom into a nutshell, unencumbered by religious trappings. It is the ultimate science and the ultimate fulfilment to know, Who am I? 42
It was Friday, April 14, 1950. The doctors knew that it was his last day. The cancerous growth, which had appeared on the left arm of Ramana Maharshi about a year earlier, had taken away all his strength. His devotees were in deep sorrow. They felt helpless, hoped against hope, and feared what was unavoidable. Towards evening, they filed past his room, where he lay on his cot for the last time, and may have wished for one more precious glance from him a glance from those calm, luminous eyes that had always given them so much strength. Some of those present started singing the hymn, Arunachala Siva. Maharshi s eyes were shining. He had a smile on his lips and tears of joy trickled from the corners of his eyes. He took a deep breath. It was his last breath. The clock showed 8.47 pm. All India Radio broadcast the news of the passing away of the great sage of Arunachala hill, in the evening news bulletin. Many people silently started on their journey to Thiruvannamalai, to pay their respects for the last time. What made this man, who sat for 30 years on a couch, wearing only a loincloth, so special? What is the reason that even today, many well known spiritual teachers consider him their inspiration? Why do so many people from all over the world, keep coming to the place where he had lived 60 years after his death? The name Ramana Maharshi guarantees quality in a field overrun by impostors the world over, in all religions, philosophies and even New Age spiritualities. However, his life is an open book. Whoever reads it is invariably touched by his simplicity and love. Ramana Maharshi was above average. Yet he would not have agreed with that statement. Because he saw clearly and stressed all his life that everyone was just the same as he was the one, eternal self or I. This continuous, ever-present I is the only thing that really exists. Everything else is only insubstantial, fleeting thoughts the countless personal I-s and the great, big world included. Ramana or Venkataramana, as he was called originally, was 16 when he experienced this unexpectedly and with full impact. Until then he had been a normal boy, tall and strong, a good football player and swimmer. In studies, too he was not bad, thanks to his phenomenal memory. Then suddenly, one afternoon, he felt a terrible fear that he was going to die right now. He was healthy, and the fear was inexplicable, yet extremely real 43
for him. That afternoon he realised that there was an eternal I in him that could not die. It drew his attention. It was incredibly attractive, and fascinating. It was dearly beloved. Even playing football had lost its charm. He secretly left his home six weeks later, and went to the holy Arunachala hill. He reached there on September 1st, 1896, threw away his clothes except for the loincloth, had his head shaved, and went into deep meditation for weeks together in a dark dungeon beneath the temple in Thiruvannamalai. Sheshadri Swami, a well-known saint in town, who noticed him, carried him out and looked after him. Ramana had festering wounds from the vermin in that cellar, and from stones, which boys had thrown at him, to find out whether he was real, or a statue, as one of them later confessed. Ramana stayed about four years at the foot of Arunachala, and then moved higher up on the mountain to the Virupaksha cave. Wherever he went now, people followed him. They simply sat with him in silence; even children ran up the hill and sat with him quietly. His glance was luminous and full of peace. He seemed absorbed in the pure being, which is the basic reality of all appearances. However, a change was noticed now. He remained conscious of his environment. The trance states became less frequent. Yet he still did not talk. The news went around town that there was an extraordinary young swami up on the hill, and more and more people came to see him people who had been on the spiritual path for years, who had read books, met gurus, practised methods, and yet had not found that inner peace. Among them, some had followers themselves, like the brilliant scholar and poet Ganapathy Muni. Ganapathy Muni was one year elder to Ramana and in his 20s, when he climbed up the hill in the midday sun. He knew the scriptures and had practised almost all possible methods but had reached a dead end. What is the right striving for self-realisation? he asked Ramana who sat alone on his veranda. The answer: Observe from where the I-feeling emerges. Go to its source. If you go to this source, you will dissolve in it. That is the right striving for self-realisation. This was one of the first instructions of Ramana Maharshi. Ramana stayed for 17 years in the Virupaksha cave and five more years in a cave further up on the hill, called Skandashram. By now, several people lived with him, among them his mother and younger brother. In September 1896, his mother had not resigned herself to the fact that her son had disappeared. She did everything to find him and four years later, she stood before him. Yet her pleas to come home with her, did not meet with success. Ramana wrote for her on a chit: 44
.what is destined not to happen, will not happen, even if one does everything to make it happen and what is destined to happen, will happen, even if one does everything to prevent it. That is certain Several years later, after her eldest son had died, she came to Ramana and stayed with him until her death in 1922. There are many interesting stories from that time on the mountain. Dogs, monkeys, squirrels and also snakes, tigers and leopards had free access to Ramana. He was fearless. He did not move when once a snake glided over his foot or when his followers rushed into the cave and closed its door hurriedly, because a tiger came up the hill. In the safety of the cave, the people became courageous. They are afraid. Why don t you go away, Ramana said to the tiger that turned and left. After the death of his mother in 1922, Ramana moved to the foot of Arunachala on the southern side, where slowly an ashram came up, because people wanted to stay near him. Some years earlier he had started to talk, and now he became more and more the great spiritual teacher as the world knows him. Paul Brunton, an Englishman, who had travelled to India in the 1930s, and had described his meeting with Ramana in his book, Search in Secret India, helped to make Ramana known also in the west. More and more foreigners found their way to the ashram, among them well-known personalities, like Somerset Maugham, Arthur Osborne, Baron von Veltheim, Major Chadwick, and Maurice Friedman. A thread runs through whatever Ramana Maharshi says: There is only one I or self. Everybody is That. Always. Ever. Even now. Everybody is basically perfect. Nothing is to be attained. Everybody is always only the one self. The whole point is to get rid of a wrong idea the idea that I am the body. Thoughts are the cause for this feeling that one is the body. Thoughts dim the splendour of the self, foremost among them the I-thought, which is the basis of all other thoughts. There is not a big I, and a small I next to it. There is only one real I or self, from which an I-thought regarding the individual emerges. This I-thought has no substance. It is not the real I, yet it pretends to be I. This insubstantial I is the basis for everything that happens in our life and in our world. Everything revolves around this personal I, which is nothing but thought. This individual, thought-based I exists only in the waking state. In deep sleep, it is not there. Yet I is no doubt continuously there in waking, dreaming and sleeping. The personal, pseudo I emerges from the real I on waking up. 45
Ramana advised making use of the moment of waking up. The awareness of I or I am appears a little before thoughts regarding the world crowd the mind. This short transition is ideal to realise the truth because the I -thought without the trail of other thoughts is the source that Ramana had mentioned in his instruction to Ganapathy Muni. Find out its source and remain there, he had advised and added, That is all what you can do. From then on, you are helpless. No kind of effort can get you further. From then on, that which is beyond thoughts, takes over. Some of Ramana Maharshi s listeners were worried, whether they would be able to function normally after self-realisation. Ramana Maharshi cleared their doubts. An actor dresses, acts, and even feels the role, which he plays, but he knows that in real life, he is not that role but somebody else. The fact that the actor knows who he truly is does not obstruct him from playing his role well. In the same way, remaining in the self will not be an obstruction to fulfil one s duties with care. Shortly before he died he said, People say that I am going. Where can I go? I am always here. By here, he did not refer to the place at the foot of Arunachala, and by I not to the person known as Ramana Maharshi. Maria Wirth, a German planned only a stopover in India in 1979. She is still here (presently in Dehradun) Reason: India s spirituality, which she feels, has no equal. Eventually, a small hermitage was built on the upper slopes of the hill. Years later, when Ramana moved down the hill, the devotees followed and new accommodations were constructed around him. This was to become Sri Ramanasramam, the ashram that hosted (and still does) thousands of seekers from all parts of India and the world. Throughout the years, Ramana never asked anything of anyone. He never traveled, gave formal talks, or wrote books. He spontaneously answered questions asked of him and was unconcerned regarding the comings and goings of visitors. Yet, he meticulously attended to detail when engaged in the work he did each day. Whether it was preparing food in the kitchen, stitching a notebook out of leftover paper, or going through ashram proofs, Maharshi always taught mindfulness by example. What's more remarkable is that throughout all the years he lived at the Ashram, he never had a private room or separate accommodation. He slept and lived in the Hall the same location that visitors occupied days and evenings with him. Only much later, toward the end of his 46
life, in 1950, when his health was frail, was a small room constructed for his use. The legacy of Ramana Maharshi is the same now as it was in his lifetime. He clearly and steadfastly turns questioners back to their Source. He asks us to "Find the doubter," for "When the doubter ceases, all doubts will cease." Inquiry into that which we call "I" is his primary teaching. Find out where this "I-sense" rises from that is, the Source of all thought, of all existence (as we create it). He often said, "There are not two I's,' one to realize the other." Whoever came to the hermitage to sit in Ramana's presence whatever their religious or cultural background all felt he belonged to them. And indeed he did, for "I" is common to all people, and the investigation into its true nature reveals a Unity that is universal beyond mind-made differences. Over the years, the teachings of Sri Ramana Maharshi have spread to all corners of the world. The directness and simplicity of the approach appeal to many people, especially today. Since wherever we go, our own Self is always available, there are no special requirements for investigating who we are. One of the great collections of dialogues with Ramana is Talks with Sri Ramana Maharshi. A Western edition of this comprehensive work published by Inner Directions. Carefully recorded by Munagala S. Venkataramiah, Talks reveals the incredible singleness of purpose with which Maharshi compassionately and steadfastly guided, and continues to guide, seekers. 47
Ramana Ashram Open a New Library 15 August, 2012, Tiruvannamalai. Sri Ramanasramam today opened their new library. A small ceremony was held for the opening. Photos of this are shown in this post. Construction on the new library started about 18 months ago. Its completion marks the first element in new Ramana Ashram building projects that started at that time. The other major project is the building of many additional guest rooms. Entering into Ramanasramam. 48
Monkeys on the roof, a common sight here. Monkey babies 49
In the new hall there is a group of Tamil woman, singing. A sense of quiet joy is carried by the singing. As we turn towards the new building, Arunachala is ahead of us, towering above. 50
Here we are. The round building is unique at the ashram. It seems to be quite an attractive design. The entrance to the first floor. This is mainly used for music, dance, and other performances. 51
The ramp to the library is on the left side. People are waiting at the top of the ramp. Sundaram Sri V.S.Ramanan, the President of Sri Ramana Ashram is standing in front. He will be the first official person to enter to new library. 52
He stands at the door. Inside, the library is quiet, books lining the new shelves. 53
Racks of periodicals line the entryway. Naturally, a picture of Bhagavan Sri Ramana Maharshi sits near the entrance. 54
Before entering into the library, J.J., the librarian, shows respect by pranaming Sundaram. Sundaram enters to the applause of those gathered here today. The library is now open! 55
A small pooja is done. Sundaram offers incense to the library altar. 56
Pictures of Sri Ramana line the altar. A plate is offered to Sundaram with sandalwood paste, vibhuti and kumkum. He dots it to his forehead. Small candies are on the plate to take as library prasad for today s opening. 57
As always, this plate is offered to everyone who is here. Then J.J. starts giving Sundaram a tour of the new library. 58
First they stop at Ramana s picture. Sundaram gazes at it. Then they start a walk though, with J.J. explaining each item. 59
60
Here is a reading area. There are Ramana pictures scattered around. 61
I am not sure what the story is with this old clock. J.J. stopped there, and was obviously talking about it. They continue close discussions as they proceed on the tour. 62
Others look around too. 63
Sundaram and J.J. are followed by a small group. J.J. explains that the shelf numbering is set up in a serpentine fashion, so one goes into one row of shelves, and as they turn into the next row, the numbering is continuous. 64
Looking down into the performance hall. There is much empty space on these shelves, room for many more books. The old library s shelves were tightly packed with books. 65
A man sits at a table by a window. It looks like he is testing it. Is it level? On one shelf is a picture. 66
It is Krishnamurty. There is a quote. I can t quite read it. The library has its first serious customer, this child engrossed in a book. 67
Near the entrance J.J. points out the periodicals. Now they head to the librarian s desk, by the entrance. They are going to check out the first book. 68
The librarian writes on the book s card. And stamps a due date in the card in the book. 69
It is due on 5 September. That is in about three weeks. The book is A Treasure of Quotes, by Dada J.P. Vaswani. 70
Onlookers watch. Then Sundaram starts giving out envelopes, I am sure to people who were instrumental in getting this project done. They would first pranam. 71
Then he gives them an envelope. 72
He has a few more words with J.J. before he leaves the building. Then he exits. 73
Looking around the library for a few minutes. There are newspapers posted. These will get great use. Tamils are big newspaper readers. English periodicals. 74
And Tamil ones, too. Another newspaper. 75
The library floor is at the tree-top level. Coming up and down you feel like you are in the trees. I go take a better look at the performance hall. 76
It is a wonderful space. They already have been using this for performances. Looking out towards Ramanasramam. 77
You can see the craftsmanship on the entryway roof. Nice job! In the New Hall, the women are still singing. 78
And Ramana looks on, as still and unmoving as Arunachala. This new building is a great addition to Ramana Ashram, and its location means that the library will be much more available to those who come to the ashram. There are many precious books in here, now ready to be perused by Ramana s devotees. December 2012 Publisher Gita Satsang Ghent, Belgium Non-commercial for use among Satsang members only 79