Ramana Maharshi -Letters from Sri Ramanasramam, by Suri Nagamma -2

Letters from Sri Ramanasramam, by Suri Nagamma

(22) MOKSHA

   8th January, 1946
A few days ago, a lady, a recent arrival, came into the
hall at about 3 p.m. and sat down. All the time she was there,
she was trying to get up and ask something of Sri Bhagavan.

As Bhagavan appeared not to have noticed her, and was
reading a book, she waited for a while. As soon as Bhagavan
put the book aside, she got up, approached the sofa and
said without any fear or hesitation, “Swami, I have only one
desire. May I tell you what it is?” “Yes,” said Bhagavan, “What
do you want?” “I want moksha,” she said. “Oh, is that so?”
remarked Bhagavan. “Yes, Swamiji, I do not want anything
else. Is it enough if you give me moksha,” said she. Suppressing
a smile that had almost escaped his lips, Bhagavan said, “Yes,
yes, that is all right; that is good.” “It will not do if you say
that you will give it sometime later. You must give it to me
here and now,” she said. “It is all right,” said Bhagavan.
“Will you give it now? I must be going,” said she. Bhagavan
nodded.
As soon as she left the hall, Bhagavan burst out laughing
and said, turning towards us, “She says that it is enough if
only moksha is given to her. She does not want anything else.”
Subbalakshmamma, who was seated by my side, took up the
thread of the conversation and quietly said, “We have come
and are staying here for the same purpose. We do not want
anything more. It is enough if you give us moksha.” “If you
renounce, and give up everything, what remains is only
moksha. What is there for others to give you? It is there always.
That is,” said Bhagavan. “We do not know all that. Bhagavan
himself must give us moksha.” So saying she left the hall.
Looking at the attendants who were by his side, Bhagavan
remarked, “I should give them moksha, they say. It is enough
if moksha alone is given to them. Is not that itself a desire? If
you give up all the desires that you have, what remains is
only moksha. And you require sadhana to get rid of all those
desires.”
The same bhava (idea) is found in Maharatnamala:
vasnatanv< äü mae] #TyiÉxIyte
It is said that the complete destruction of vasanas is
Brahmam and moksha.

(23) WORSHIP OF THE COW

Prev Next    16th January, 1946
You know yesterday was the animal Festival of Cows,
Mattu Pongal. On that day, all over the country, domestic
animals are decorated and fed with pongal. In the Ashram
also yesterday morning, several varieties of sweetmeats were
prepared and, with garlands made of those sweetmeats, puja
to Nandi was performed by drawing ornamental lines with
lime powder before the cowshed, by tying plantain trees
around the pillars, by hanging garlands of green leaves, by
bathing all the cows, by placing tilakam (vermilion marks) on
their foreheads and garlands around their necks, and by
feeding them with pongal. Finally puja was performed to the
chanting of mantras and the breaking of coconuts.

Lakshmi is the queen amongst the cows, is she not?
You should have seen her grandeur! Her forehead was
smeared with turmeric powder, and adorned with Kumkum.
Around her neck and horns were hung garlands made of
roses and several other flowers, as also those made of edibles,
and sweets. Besides these, garlands made out of bananas,
sugarcane pieces and coconut kernels were put around her
neck. Not satisfied with these, the person in charge of the
animals brought from his own house another garland made
out of some savoury preparation like murukku and placed it
on the neck of Lakshmi. When Niranjananandaswami asked
him what it was for, he replied with justifiable pride that that
was his mamool (yearly custom) to do so. When I saw Lakshmi
thus decorated like Kamadhenu, I was overjoyed and felt
extremely happy.
Bhagavan, who went out at 9-45 a.m., came to the Gosala
(cowshed) at 10 a.m. to shower his blessings on his children
there. While he sat on a chair by the side of Lakshmi, enjoying
the sight of the beautiful decorations on her, the devotees
did arati with camphor, chanted Vedic hymns such as “Na
Karmana” etc. Some devotees said that they would take a
photo of Lakshmi. She was then led into the middle of the
Gosala after asking the devotees who had gathered into a big
group, to step aside. Lakshmi stood there, tossing her head
in a graceful manner. Bhagavan also got up, came, and stood
by the side of Lakshmi, patting her head and body with his
left hand. And when he said, “Steady, please, be steady,”
Lakshmi slowly closed her eyes and remained absolutely quiet
as if she were in a samadhi (trance). Sri Ramana then placed
his left hand on her back, and with his walking stick in his
right, stood in a dignified manner by the side of Lakshmi,
when the photographer took two or three photos. One must
see that sight to appreciate its grandeur fully. Another photo
was taken when Bhagavan was feeding her with his own
hands fruits and sweetmeats. You can see the photos when
you come here. I was reminded of Lord Krishna in Repalle
when I saw the grand spectacle of Bhagavan standing in the
midst of the cows in the Gosala. Not only this, in the Brahma
Vaivartha Purana it is stated that Krishna is the Paramatma,
the Lord of the cow world, and that Radha is Prakriti. The
theory in that Purana is that Radha and Madhava are Prakriti
and Purusha — the inseparable pair. Standing with his body
bent slightly to the left, and with his left hand on Lakshmi,
and with the walking stick in his right hand, looking as if it
was a flute, with a sparkling smile on his face like the foam
on the waves of the ocean of ananda, with a compassionate
look towards the group of devotees that had gathered along
with the herd of cows. It is no surprise if in Sri Ramana, the
embodiment of grace, one were reminded of Lord Krishna
Himself, standing with crossed legs, resting on his toes and
playing exquisitely on the flute. If that Krishna is Ramana,
what are we to say of our Lakshmi who appears to have
been completely oblivious of this world with her ears hanging
down, with her eyes closed and enjoying transcendental bliss
caused by the touch of Bhagavan’s hands on her body? Shall
I say that she is the embodiment of Prakriti in the shape of
Radha? Otherwise, how could she understand human
language?
It is no exaggeration to say that we, with human eyes,
saw in that congregation what is beyond human sight — a
world of cows, and its overlords, Prakriti and Purusha. You
would perhaps laugh at my foolish fantasies, but take it from
me, that sight was so lovely. Every year this worship of the
cow is being performed, but this year Bhagavan gave us this
blissful darshan by standing by the side of Lakshmi, because
the devotees said that they would take a photo of Lakshmi.
What a great day! I am writing to you, because I just could
not contain my joy.

(24) A PAIR OF PIGEONS

Prev Next    17th January, 1946
One morning about September or October 1945, a
devotee from Bangalore, by name Venkataswami Naidu,
brought a pair of pigeons and gave them to the Ashram as
an offering. Seeing that, Bhagavan said, “We have to protect
them from cats, etc., is it not? Who will look after them? A
cage is required, food must be given. Who will do all that
here? It is better for him to take them away.”
The devotee said he would make all the required
arrangements and requested that they should be kept in the
Ashram. He placed the pair of pigeons in Bhagavan’s lap.

With overflowing affection and love, Bhagavan drew them
near him, saying, “Come dears! Come! You won’t go back?
You wish to stay on here? All right, stay on; a cage will be
coming.” As he thus petted them with affection, they became
absolutely quiet, closed their eyes as if they were in samadhi,
and stayed on there without moving this way or that.
Bhagavan thereupon keeping them on his lap stopped petting
them, and with his gracious eyes fixed on them, sat in silence,
deeply immersed in samadhi.
It took nearly an hour for the devotees in the Ashram
to find and bring a cage for them. The wonder of it is, all
through that one hour, the pigeons sat in Bhagavan’s lap
without moving one way or the other as if they were a pair
of yogis in samadhi. What could we say about their good
fortune? Is it not the result of their punya in previous births
that this great sage should seat them on his lap, cajole them
by patting them from the head down to the feet with his
hands, bless them and thereby bestow on them divine bliss?
Not only that, when the cage was brought in, Bhagavan
patted them cajolingly and put them in the cage, saying,
“Please go in. Be safe in the cage.” Then Bhagavan said,
“In the Bhagavatham, pigeons also are stated to be in the
hierarchy of Gurus, in the chapter relating to Yadu
Samvadam. I remember having read that story long ago.”
While the pigeons were on his lap, one devotee came
and asked, “What is this?” Bhagavan said, without attachment
but assuming responsibility, “Who knows? They come, and
decline to go back. They say they will stay here only. Another
family has come up on me, as if what I already have is not
enough.”
Dear brother, it is very interesting to witness these
strange happenings. It is said that in olden days Emperor
Bharatha renounced the world and performed great tapas
(meditation), but towards the end of his life he could think
only of his pet deer and so was born a deer in his next life.
In Vedanta Sastras, in the Bharatham and Bhagavatham there
are many stories like this. Bhagavan had told us long ago:
“Any living being that comes to me, it is only to work out the
balance of its karma. So don’t prevent anyone from coming
to me.” When I looked at those pigeons, it occurred to me
that they might be great saints who had fallen from their
austerity in meditation; otherwise, how could they get into
the lap of Bhagavan, a privilege which is impossible for
ordinary people? In canto V of Bhagavatham there is a verse
which says that people born in Bharatavarsha are blessed,
since Hari has come there a number of times as an avatar
and blessed them by His precepts, help and guidance. The
above incident is an illustration of this, is it not? What do
you say?

(25) BABY CHEETAHS

Prev Next    18th January, 1946
About a year ago, some person who was rearing two
baby cheetahs brought them into Bhagavan’s presence. When
they were fondled and given milk, not only did they move
freely amongst the people in the hall, but they got on to the
sofa with Bhagavan’s welcome and slept soundly thereon.

One of the Ashram devotees took a photo of that unusual
group. From about 1 p.m. to 3 p.m. Bhagavan confined
himself to one end of the sofa keeping the cubs on the sofa
in the same position all the time. They woke up afterwards
and were there till about 4 p.m., moving about freely in the
hall. Once again, before Bhagavan went up the hill at the
usual time, photos were taken with the cheetah cubs on the
sofa and also on the table in front of the sofa. They were
published in the Sunday Times later.
The wonder of it was that even the cheetah cubs lay
down happily on the sofa, overpowered by sleep induced by
the touch of Bhagavan’s hands. While they were there, the
squirrels came and ate nuts and the sparrows came and ate
broken rice, as usual. In olden days, when animals and birds
of all sorts moved about together without enmity in any place,
people used to think that it was perhaps a Rishi Ashram.
There are stories like this related in the Puranas. But here
we see the same thing before our very eyes. When I read out
to Bhagavan yesterday’s incident about the pigeons, and the
worship of the cow, Bhagavan said, “Many similar things
often happened here previously. But who was there to record
them at that time?”
When the first edition of this book (in Telugu) came
out and was being read in the presence of Bhagavan, one of
the devotees who heard the above story said, addressing him,
“Is it a fact that when you were in Pachiamman Koil somebody
got frightened and ran away from an approaching tiger
there?” Bhagavan said, “Yes, yes! When I was there,
Rangaswami Iyengar used to come off and on. One day, when
he went to answer calls of nature it seems he saw a tiger in a
bush. When he tried to drive her away by shouting, she
replied by a mild roar. His body shook with terror and getting
up involuntarily from where he sat, he began running
towards me gasping for breath, and shouting at the top of
his voice, ‘Oh, Bhagavan! Ramana! Ramana!’ I happened to
come out for some work and so met him. When I asked him
what all his fright was about, he said imploringly, ‘Ayyo, tiger,
tiger! Come, Swami, we must go into the temple and close
all the doors, otherwise she will come in. Why don’t you
come?’ I said, laughing, ‘Let us wait and see. Where is the
tiger? It is nowhere.’ Pointing towards the bush he said,
‘There it is in that bush.’ I said, ‘You wait here. I will go and
see.’ When I went there and saw, there was no tiger. Still, he
could not shed his fear. I assured him that it was a harmless
animal and there was no need to be afraid, but he would not
believe me. Another day, while I was sitting on the edge of
the tank opposite the temple, that tiger came to drink water,
and without any fear, roamed about for a while looking at
me, and went its way. Iyengar, however, observed all this,
hiding himself in the temple. He was afraid of what might
happen to me. After the tiger left, I went into the temple
and relieved him of his fear saying, ‘Look! What a mild animal
it is! If we threaten it, it will attack us. Not otherwise.’ I thus
dispelled his fears. We too were not there for long after that,”
said Bhagavan.

(26) MEDICATION WITHOUT TREATMENT

Prev Next    20th January, 1946
When the personal attendants of Bhagavan were
advised by doctors to give him food containing vitamins to
relieve the pain in the legs they began doing so and were
also massaging his legs with some special ointment. They
were thus serving him to the best of their ability. Bhagavan
used to say humorously, “A guest comes to your house. If
you are indifferent towards him he will go away early, but if
you show great respect towards him, and are very attentive
he will never go. So is disease. If you attend to the disease in
the manner you are doing now, why should it go? If you
take no notice of it, it will disappear of its own accord.”
Sometime ago, a young man set up an establishment
about a mile from the Ashram, on the road round the hill,
saying he would cure diseases by giving vibhuti. People get
mad over such things, don’t they? People who were diseased,
possessed and the like started going in crowds to see that
Vibhuti Swami, and on their way, they used to come to our
Ashram also. What is there at this Ashram? No vibhuti! No
magic lockets! They used to have darshan and then go away.

On such occasions, if any attendants happened to be
massaging his legs with medicated oil, Bhagavan used to say
in a lighter vein, “Excellent, this is also good in a way. When
these people see me thus, they would say, ‘this Swami himself
is suffering from pains in the legs and is getting massaged
by others. What can he do for us?’ and go away without
coming anywhere near me. So far so good.”
Four days back, Bhagavan called all the doctors and
showed them a news item which he read in the newspapers
about a person who was reported to have died as a result of
too much of vitamin food and vitamin injections. Next day
the news appeared in another newspaper. Showing it again,
he began saying, like a child, “For the last two years, a lot
of vitamins are being given to me, saying that it is all good
for my body. Not satisfied with it, they tried to give injections
also. See what has happened to this person reported in the
newspapers!” It is said that a great yogi enjoys bliss as if he
were a little boy or an insane person. He knows everything
but conducts himself as if he knows nothing. If he so desires,
cannot Bhagavan cure all diseases? Can he not cure himself?
He leaves it to others; that is because he never looks upon
the body as his own.
Two or three years back when Bhagavan had jaundice,
he could not relish his food and felt a great dislike for food.
For about a week or ten days he ate only popcorns and the
like. As Echamma and Mudaliar Patti have a vow that they
will not eat until Bhagavan takes at least a morsel of food
cooked by them he used to take a few grains from the rice
brought by these ladies and mixing them with popcorn,
used somehow swallow that food so that their vratam or
deeksha might remain unimpaired. There is no limit to his
benevolence and consideration for the feelings of his
devotees, whatever the occasion might be. He does not allow
others to feel hurt or aggrieved in any manner.
A number of doctors were giving him medicines to cure
the jaundice. For their satisfaction, Bhagavan used to take
the medicines and for the satisfaction of these ladies he used
to eat their food. The good effects of the former and the bad
effects of the latter neutralised themselves. Months passed
by; the jaundice persisted. A reputed doctor from Madras
was called. The result was the same. After all had come and
gone, and after all medicines had been tried without success,
he cured himself of jaundice in no time with sonti (dry ginger),
pippalu (ipecac) and other Ayurvedic herbal medicines. Let
any one venture to ask him how the disease was cured!

(27) BHAKTI’S TASTE

Prev Next    21st January, 1946
When I was writing to you yesterday about eating
popcorn with boiled rice, I was reminded of another incident.

Echamma’s cooking was never very good; it would not
contain vegetables and spices in proper proportions. To
Bhagavan her devotion was more tasty than her preparations
and so he never complained, but some who could not relish
the food casually hinted at this now and then while Bhagavan
was cutting vegetables in the kitchen in the early morning
hours. After hearing their complaints repeatedly Bhagavan
said, “I don’t know. If you do not like the food you need not
eat it. I find it quite good and I shall continue to do so.”
Sometime back, she was sending food for about a week
or ten days through someone else because perhaps she was
out of town or not quite well. The cooks one day forgot to
serve the food sent by her and completed serving all other
items of food cooked in the Ashram. Bhagavan who would
usually beckon to others to start eating and would himself
commence doing so, sat silently that day with his left hand
under the chin, and his right hand on the leaf. The people
there sitting in front began to look at one another and those
in the kitchen, or wondering and enquiring in whispers about
the possible reason. Suddenly they remembered that the food
sent by Echamma had not been served and, when they served
it saying, “Oh, we have forgotten,” he gave the formal signal
to the others to eat and he too commenced eating the food.
It is usual for him to eat with greater relish the raw
groundnuts offered to him by a devotee than the highly
seasoned sweets and puddings offered by rich people, just
as Lord Krishna ate with relish the beaten rice handed over
to him by Kuchela.

(28) BRAHMASTHRAM (DIVINE WEAPON)

Prev Next    22nd January, 1946
Yesterday or the day before, a boy of about 18 years of
age came here on a cycle from some place. After sitting in
the hall for a quarter of an hour, he went to Bhagavan and
asked, “After crossing Omkar, where to merge?” With a smile
Bhagavan said, “Oh, is that so? Wherefrom did you come
now? Where will you go? What is it you want to know?
Who really are you? If you first tell me who you are, you
can then question me about Omkar.” “I do not know that
even,” said the boy. Then Bhagavan said, “You know for
certain that you are existent. How are you existent? Where
really were you before? What exactly is your body? First
find that out. When you know all that, you can ask me
questions if you still have any doubts. Why should we worry
where Omkar merges, and after it merges why worry about
what comes next, when it ceases to exist? Where do you
merge ultimately? How do you come back? If you first find
out your state and your movements, we can think of the
rest.” When Bhagavan said all this, the boy could not give
any reply and so went away after bowing before Bhagavan.

What other brahmasthram (divine weapon) is there against a
questioner? If only that weapon is used, the questioner is
silenced.
You may ask, “Who gave the name of ‘brahmasthram’ to
the stock reply of Bhagavan, ‘Find out who you are?’.” Two
or three years back, when a sannyasi boasted about having
read all books on religious matters and began asking
Bhagavan all sorts of questions, he repeatedly gave the same
answer, “Find out who you are.” When the sannyasi persisted
in his meaningless questions and arguments, Bhagavan in a
firm tone asked him, “You have been asking me so many
questions and entering into so many arguments. Why don’t
you reply to my questions and then argue? Who you are?
First answer my question. Then I will give you a suitable
reply. Tell me first who it is that is arguing.” He could not
reply, and so went away.
Some time later, I developed this idea and wrote five
verses on ‘Divya Asthram’ and showed them to Bhagavan,
when he said, “Long ago when Nayana (Ganapati Muni)
was here, Kapali also used to be here. If they wanted to ask
me anything, they would fold their hands first and say, ‘Swami,
Swami, if you will promise not to brandish your brahmasthram,
I will ask a question.’ If during conversation the words ‘Who
are you?’ escaped my lips, he used to say, ‘So you have fired
your brahmasthram. What more can I say?’ They called it
brahmasthram and you are calling it ‘Divya Asthram’.” After
that, I too started using the word brahmasthram. Really, who
is not humbled by that asthram?

(29) THAT IS PLAY, THIS IS VERSE

Prev Next    23rd January, 1946
Some time back, while replying to the questions of some
devotees, Bhagavan was reminded of a sloka in Hamsa Gita,
which described the attributes of a siddha (highly developed
soul), and with great enthusiasm he wrote out the verse in
Tamil. As Balarama Reddy who happened to be there said,
“What about a verse in Telugu also?” Bhagavan wrote a
translation in Telugu in Aataveladi (a form of versification)
and was wondering whether the import of the sloka had come
out correctly. I suggested in a low tone that it might perhaps
be better if it were in Theta Gita (another form of versification).

“Yes, it could be changed thus,” said Bhagavan; “That is Aata,
this is Theta.” I was rather intrigued by that saying.
When I went there again in the afternoon at 2-30 p.m.,
Bhagavan had already written it in Theta Gita verse and gave
it to me saying, “See if it is all right.” Though it did not
appear smooth-flowing, I was happy in the thought that
Bhagavan had written it and so without going deeper into
it, I said, “In whatever way Bhagavan writes, to me it appears
quite good.” “It is quite enough even if one person is satisfied
when written by an unqualified person like myself,” said
Bhagavan. People around burst out laughing. He says he is
not learned, and all the other writers are great pandits! What
else is it except a mild reproach to some of us who pride
ourselves on our erudition?
It did not end there. Saying that the meaning is incomplete
here or the grammar is defective there, Bhagavan discussed
it the whole day with Balarama Reddy, and when I went there
yesterday morning for parayana, he gave me a paper on which
the padyam (verse) had been fair-copied.
When I brought it home and saw it, not only did I feel
some doubt regarding the correctness of a particular letter
in the padyam, but also got a desire to copy the matter in the
Ashram note book and keep the original paper for myself
and so, I cut it out neatly with scissors, and put it in my bag
and went to the Ashram by 8 a.m.
Even as I was prostrating before him, Bhagavan made
a mention of the very letter about which I had a doubt. He
said, “It must be changed, give me back my paper. Should I
not show it if anyone were to ask for it?” Yes, he could divine
what I had in my mind. I felt surprised.
Many instances of this kind have occurred previously.
When Bhagavan asked me and insisted on the return of his
paper like a school boy, I felt ashamed of my desire, was
afraid of being chided, and amused at his teasing words —
all simultaneously.
“I have brought it, here it is,” I said and gave it. He
took it, and put it away carefully as though it was a great
treasure. The whole of yesterday he kept on saying that the
grammar was not correct. When I was asked about it, I said,
“For the divine voice, will the grammar come in the way?”
Bhagavan said laughingly, “It is all right,” and ultimately
Bhagavan himself prepared it in Theta Gita and gave it to me
to copy it out on the distinct understanding that I should
return the original paper to him. For a small thing like this,
he played with us for three days and ultimately finished the
verse in Theta Gita.
“That is Aata (play); this is Theta (verse).” This is perhaps
the meaning of his words. That verse is given hereunder:
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(30) ANGER

Prev Next    26th January, 1946
Yesterday a newly arrived Andhra youth told Bhagavan
about the vagaries of his senses to which Bhagavan said, “All
that is due to the mind. Set it right.” “That is all right, Swami,
but however much I try to reduce this anger, it comes on
again and again. What shall I do?” said the poor boy.

“Oh! Is that so, then get angry with that anger; it will
be all right” said Bhagavan. All people in the hall burst out
laughing. A person who gets angry with everything in the
world, if only he introspects, and enquires why he does not
get angry with his anger itself, will he not really overcome
all anger?
Two or three years back a devotee who could freely
approach Bhagavan came and told him five or six times that
somebody had been abusing him. Bhagavan listened but said
nothing. As there was no response from Bhagavan in spite
of repeated and varied complaints and in a number of ways,
this devotee could not contain himself any longer and so
said, “When I am abused so much unnecessarily, I also get
angry. However much I try to restrain my anger I am not
able to do so. What shall I do?”
Bhagavan laughingly said, “What should you do? You
too join him and abuse yourself; then it will be all right.” All
laughed.
That devotee, unable to understand anything, said
“That is very good! Should I abuse myself?”
“Yes indeed! What they are abusing is your body, isn’t
it? What greater enemy is there than this body which is the
abode of anger and similar feelings? It is necessary that we
ourselves should hate it. Instead of that, when we are
unguarded, if anybody abuses us, we should know that they
are waking us up. We should realise at least then, and join
them in abusing the body, and crying it down. What is the
use of counter-abuse? Those who abuse us that way should
be looked upon as our friends. It is good for us to be among
such people. If you are among people who praise you, you
get deceived,” said Bhagavan.
In June 1924, thieves entered the Ashram and not only
belaboured the devotees, but also beat Bhagavan on his thigh.
Subsequently, while relating amongst themselves the
thrashing they had received, the devotees said, “Bad fellows,
they beat even Bhagavan.” Bhagavan is reported to have
said, “Oh, you all worship me with flowers and they
worshipped me with a stick. That is also a form of worship.
If I accept yours, should I not accept theirs as well?” What
he teaches is by practical illustration. Is not this such an
instance?

(31) DECORATIONS TO AMBA (GODDESS)

Prev Next    27th January, 1946
You have seen the decorations made in the shrine of
Mathrubhuteswara on the first day of Navarathri festival
last year. There was a different type of decoration every
day during those nine days, and on one of the days, in
accordance with the Puranic story that Amba went out to
do tapas as she could not bear the separation from Siva, the
idol of Amba was decorated suitably and was put in the
shade of a tree. After the night meal was over that day,
Bhagavan was taken to that place and was shown that idol.

Next morning, in the hall, while talking about the
ornamentation in the temple of Arunachaleswara and in
this shrine, Bhagavan said, “Yesterday’s ornamentation was
intended to show that Amba was doing tapas. Unable to
bear the separation, she goes out to do tapas (penance) here.
Parvati is depicted as sitting in a stylish pose under a tree
to do tapas, wearing a silk saree, gold jewels and flower
garlands. What our people do is always like this. Tapas means
meditation connected with the practice of self-denial or
bodily mortification, does it not? Amba is reported to have
closed the eyes of Siva with both her hands for fun, and to
expiate that sin, Parameswara asked her to perform
penance, and so she left her husband, went to a lonely place,
and in self-mortification, forgot about her body, became
weak and with great austerity, performed tapas. See the way
Amba is decorated to depict that story. She is dressed like a
Maharani with diamonds and emeralds and gold ornaments
and wearing a silk saree and flower garlands!”

(32) AVVAIYAR’S SONG

Prev Next    30th January, 1946
For the last four days Bhagavan has been going through
Sri Ramana Leela (in Telugu) which has recently been received
from the printers. Seeing in it the translation of one of
Avvaiyar’s songs, he said it was not correct. It had been
written thus:
“Oh, stomach! You will not go without food even
for one day, nor will you take enough for two days at a
time. You have no idea of the trouble I have on your
account, Oh, wretched stomach! It is impossible to get on
with you!”
He said that it was not correct and that it should be:
“You don’t stop eating for a day even. Why won’t you
eat once in two days? You do not realise my difficulty even
for a day. So the jiva says, ‘Oh, stomach! It is difficult to get
on with you’!”
People like us are afraid of death. Why? Because the
belief that we are the body is not gone yet. To those who
know the real truth about the Self, the body itself is a burden.

So long as the two are together, some effort is inevitable for
eating and sleeping. Even that is a disturbance to the bliss
enjoyed by such people, just as the clothes we wear appear
to be a burden in midsummer. Under such circumstances,
any effort at serving such people will perhaps be like asking
them to put on a full suit when they are anxious to remove
even the existing clothing on account of the distress caused
by continuous perspiration. The jiva says that it is difficult to
carry on with this stomach. Instead of that, Bhagavan has
given a different meaning to the verse. According to him the
stomach itself tells the jiva it is difficult to carry on with it!
See the beauty of it: “O, jiva! You don’t give me, the stomach,
even a moment’s respite. You don’t understand my troubles.
It is impossible to live with you.” That means, the jiva does
not stop breathing even for a moment. So the stomach says,
it is difficult to live with it indeed!
When I read this letter before Bhagavan, a Tamil disciple
after learning what it was all about said, “Avvaiyar’s song is
well known but Bhagavan’s interpretation is novel. No one
else has shown such consideration for the stomach. It is not
known in what context Bhagavan wrote thus.” Smilingly
Bhagavan said, “On a full-moon day in the month of Chitra
we were all sitting together after a hearty meal with sweets
and the like. As we had our food that day later than usual,
we were feeling rather tired. Amongst us, Somasundaraswami
sang the venba written by Avvaiyar, lying down in the hall,
rolling about and patting his stomach. I wrote this venba in
fun and sang it. What has been read just now is the meaning
of those two songs.”

(33) ASTRAL PATHS — HIGHER WORLDS

Prev Next    31st January, 1946
This morning after reading an article in the newspaper
about paths beyond the sun and the higher worlds, Bhagavan
said, “They write a lot about the paths beyond the sun and
other planets, and the blissful worlds above them. All those
worlds also are like this world. There is nothing specially
great about them. Here, a song is being transmitted over
the radio. Last time, it was from Madras. Now it is from
Tiruchirapalli. If you tune again it will be from Mysore. All
these places are in Tiruvannamalai, within this short time. It
is the same way with the other worlds. You have only to turn
your minds to them. You can see them all in one moment.

But what is the use? You merely go about from place to
place get tired and disgusted. Where is shanti (peace)? If you
want it, you must know the eternal truth. If you cannot know
that, the mind will not get absorbed in shanti.”
Similarly someone enquired of Bhagavan some time back,
“People talk of Vaikunta, Kailasa, Indraloka, Chandraloka,
etc. Do they really exist?” Bhagavan replied, “Certainly. You
can rest assured that they all exist. There also a Swami like
me will be found seated on a couch and disciples will also be
seated around him. They will ask something and he will say
something in reply. Everything will be more or less like this.
What of that? If one sees Chandraloka, he will ask for
Indraloka, and after Indraloka, Vaikunta and after Vaikunta,
Kailasa, and so on, and the mind goes on wandering. Where
is shanti? If shanti is required, the only correct method of
securing it is by Self-enquiry. Through Self-enquiry Self-
realisation is possible. If one realises the Self, one can see all
these worlds within one’s self. The source of everything is
one’s own Self, and if one realises the Self, one will not find
anything different from the Self. Then these questions will
not arise. There may or may not be a Vaikunta or a Kailasa
but it is a fact that you are here, isn’t it? How are you here?
Where are you? After you know about these things, you can
think of all those worlds.”

(34) BOOKS

Prev Next    1st February, 1946
One morning in 1944, a disciple approached Bhagavan
with an air of supplication and said, “Bhagavan, I would like
to read books and find out a path whereby I can attain mukti,
but I do not know how to read. What shall I do? How can I
realise mukti?” Bhagavan said, “What does it matter if you
are illiterate? It is enough if you know your own Self.” “All
people here are reading books, but I am not able to do that.

What shall I do?” he said.
Stretching out his hand towards the disciple, Bhagavan
said, “What do you think the book is teaching? You see
yourself and then see me. It is like asking you to see yourself
in a mirror. The mirror shows only what is on the face. If
you see the mirror after washing your face, the face will
appear to be clean. Otherwise the mirror will say there is
dirt here, come back after washing. A book does the same
thing. If you read the book after realising the Self, everything
will be easily understood. If you read it before realising the
Self, you will see ever so many defects. It will say, ‘First set
yourself right and then see me.’ That is all. First see your
Self. Why do you worry yourself about all that book
learning?”
The disciple was satisfied and went away encouraged.
Another disciple who has the courage to ask questions on
such matters, took up the thread of the conversation and
said, “Bhagavan, you have given him a peculiar
interpretation.” Bhagavan replied, “What is peculiar in it?
It is all true. What books did I read when I was young?
What did I learn from others? I was always immersed in
meditation. After some time, Palaniswamy used to bring from
various people a number of books containing Vedantic
literature and used to read them. He used to make many
mistakes in reading. He was elderly and was not well-read.
He was however anxious to read. He used to read with
tenacity and religious faith. Because of that I used to feel
happy. So, when I took those books in order to read them
myself, and tell him what was in them, I found that what all
was written therein had already been experienced by myself.
I was surprised. I wondered, ‘What is all this? It is already
written here in these books about myself.’ That was so in
every one of those books. As whatever is written there has
already been experienced by myself, I used to understand
the text in no time. What took him twenty days to read, I
used to finish reading in two days. He used to return the
books and bring others. That was how I came to know about
what was written in the books.”
One of the disciples said, “That is perhaps why
Sivaprakasam Pillai, while writing Bhagavan’s biography,
referred to Bhagavan even at the outset as ‘One who is a
Brahma Jnani without knowing the name of Brahman’.”
Bhagavan said: “Yes, Yes, that is right. That is why it is said
that one should first know about oneself before reading a
book. If that is done, it will be known that what is written in
the book is only an epitome of what is really experienced by
oneself. If one does not see one’s Self but reads a book, one
finds a number of defects.” “Is it possible for all to become
like Bhagavan? The use of a book at least helps one to set
right one’s defects,” said the disciple. “That is so. I did not
say that reading is no help. I merely said that there is no
need for illiterate people to think they can never attain moksha
on that account and thereby feel disheartened. See how
depressed he was when he asked me. If the facts are not
explained properly, he will feel still further depressed,” said
Bhagavan.

(35) DISEASE

Prev Next    2nd February, 1946
Two years back, when our elder brother came to the
Ashram, Mr. Manne Venkataramayya, retired Judge, was
here. It seems he was sick some time back and got cured,
but not completely. After listening to the details of the sickness
from early morning till 8-30 p.m., Bhagavan said, “Yes,
indeed! The body itself is a disease. If the body gets a disease,
it means that the original disease has got another disease. If
you really want this new disease not to trouble you, you must
first take the required medicine for the original disease so
that the later disease — that is, the disease of the disease —
does not affect you. What is the use of worrying about the
secondary disease instead of trying to find out a method of
getting rid of the primary disease? Therefore allow this new
disease to go its own way, and think of a medicine for the
original disease.”
As an illustration of this, an incident happened recently.

Being requested and encouraged by the devotees,
Viswanatha Brahmachari translated into Tamil prose
Trisulapura Mahatmyam from Sanskrit. By the time he finished
translating it, Bhagavan was slightly ill and so, being afraid
that Bhagavan might strain himself unduly by going through
the book with a view to correcting it, the fact that the book
was ready for printing was kept from him. Before he
recovered completely, Bhagavan happened to see Viswanath
one day and asked him, “How far have you got on with
translating Mahatmyam?” Unwilling to tell a lie to Bhagavan,
he said he had completed it. “Why did you not bring it then?”
asked Bhagavan. Viswanath replied that he did not do so
because of Bhagavan’s indisposition. “Oh, I see! If my body
is not well, what does it matter to me? Let it have its troubles.
I don’t bother about it. I am free. Bring it, and I will go
through it. If this body required any services, all these people
will attend to that. Bring the book,” said Bhagavan. As he
had no other alternative, Viswanath brought the book and
gave it, and Bhagavan went through it immediately, even
working at nights with the aid of a table lamp. His bodily
ailment did not interfere with the work.

(36) KOWPINAVANTAH KHALU BHAGYAVANTAH (FORTUNATE ARE THOSE

Prev Next    5th February, 1946
WITH A MERE LOINCLOTH)
You know, off and on, Bhagavan has been going
through Sri Ramana Leela, which has recently been received
from the printers. In that connection, Rangaswami asked
yesterday, “Has the story about the towel been written in it?”
As it was not in the book, Bhagavan told us as follows:
“About forty years back — perhaps in 1906 — when I
was in Pachiamman Koil, I had with me only one Malayalam
towel. It was given to me by somebody. As the material was
flimsy it became worn out within two months and was torn in
several places. Palaniswami was not in town. I had therefore
to look after the cooking and all other domestic work. As I
used to dry my feet and hands with the towel every now and
then, it got all sorts of colours. Its condition would be seen if I
used it as a cover for the body. So I used to roll it and keep it
near at hand. What did it matter to me? It was enough if the
required work gets done with its help. After bathing, I used to
dry myself with the towel, and then put it out to dry. I used to
guard it carefully so that no one else would know about it.

One day a mischievous little boy saw when I was drying it,
and said, ‘Swami, Swami, this towel is required by the
Governor. He has asked me to get it from you. Please give it
to me.’ So saying he mischievously stretched out his hand.
‘Oh, dear! This towel! No, I cannot give it. Go away!’ I said.
“As that towel gradually got torn more and more with a
thousand holes in it, I ceased to keep it with me lest it should
be seen by Sesha Iyer and others. I used it after my bath,
and then after drying it, hid it in a hole in the trunk of a tree
within the temple precincts. One day, when I went out
somewhere, Sesha Iyer and others, while searching for
something else, happened to search that hole in the tree
trunk, and found the towel. Seeing its condition and blaming
themselves for their neglect, they began offering profuse
apologies when I returned. ‘What is the matter?’ I asked. ‘Is
it this towel with a thousand holes that you are daily drying
your body with after your bath? Shame on our devotion to
you! We could not find out even this.’ So saying, they brought
several bundles of towels.
“Something else also happened before this. My kowpinam
(small piece of cloth, usually a small strip, worn over the
privities) got torn. I do not usually ask anyone for anything.
Bodily privacy has however to be maintained. Where could
I get a needle and thread available to mend the kowpinam?
At last, I got hold of a thorn, made a hole in it, took out a
thread from the kowpinam itself, put it into the hole and thus
mended the cloth, and, so as to hide the place where it was
mended, I used to fold it suitably before putting it on. Time
passed like that. What do we need? Such were those days!”
said Bhagavan.
It was quite natural for him to tell us all this but we who
heard him felt deeply grieved. Having heard this incident
from Bhagavan some time back, Muruganar is reported to
have written a verse. The purport of that verse is:
“Oh, Venkata Ramana, who wore a kowpinam mended
by a thorn, and who was served by Indra as a towel with a
thousand eyes.”

(37) MOKSHA WITH THE BODY

Prev Next    20th February, 1946
About a week back, a newcomer to the Ashram asked
Bhagavan, “Is it possible to attain moksha (deliverance) while
still in this body?” Bhagavan said, “What is moksha? Who
attains it? Unless there is bondage, how can there be moksha?
Who has that bondage?” “Me,” said the questioner. “Who
really are you? How did you get the bondage? And why? If
you first know that, then we can think of attaining moksha
while in this body,” said Bhagavan. Unable to ask any further
questions, he kept quiet and after a while went away.

After he left, Bhagavan looked at all the rest of us with
kindness in his eyes and said, “Many people ask the same
question. They want to attain moksha in this body. There is a
sangham (society). Not only now, but even in olden days many
people not only taught their disciples but also wrote books
to the effect that there were kaya kalpa vratas (rejuvenation),
and such things, and that this body could be made as strong
as an adamant, so as to become imperishable. After saying
all that, doing ever so many things and writing about them
at length, they died in course of time. When the Guru himself
who talked and preached of rejuvenation passed away, what
about his disciples? We do not know what will happen the
next moment to a thing that we see now. Peace cannot be
attained unless through Self-enquiry one realises that one is
not the body and, with vairagya (absence of worldly desires
and passions), one ceases to care about it. Moksha is after all
the attainment of shanti (perfect peace). If therefore peace
cannot be attained so long as the body is identified with the
Self, any attempt to keep the body for ever as it is, increases
the bondage instead of decreasing it. It is all an illusion,”
said Bhagavan.

(38) CHIRANJEEVIS (IMMORTAL BEINGS)

Prev Next    21st February, 1946
Yadavalli Rama Sastri came here the other day and asked
Bhagavan, “Swami, people say that the Self is as luminous as
a crore of suns. Is that true?” Bhagavan said, “Certainly!
Granted that its lustre is equal to that of a crore of suns, how
could it be determined? We can’t see with these eyes even the
one sun that is visible. How can we see a crore of suns? That is
a different eye with a different type of vision. When you can
see with that eye, you can give whatever name you like to it, a
crore of suns or moons, or anything you like.”
Some time back, another person asked a similar
question: “It is said that Aswathama, Vibheeshana and others
are chiranjeevis (eternally living beings) and that they are now
living somewhere. Is that true?” “Yes, that is true,” said
Bhagavan. “What is your idea of a chiranjeevi? Those that
know the state which is never destroyed, where is death for
them, and where is birth? They live as chiranjeevis for all
time and at all places. We are now talking about them, and
so they are present here. When it is said that a person lives
forever, it does not pertain to this body consisting of the five
elements. When Brahma Kalpas (ages of Brahma) themselves
come and go like dolls’ houses, is it possible to attribute
permanency to bodies that age?” said Bhagavan.

(39) UMA

Prev Next    26th February, 1946
Before I started writing these letters, a devotee while
talking about the Puranas one morning asked of Bhagavan
as to how Parvati got the name of Uma. Looking at me,
Bhagavan said, “There is a copy of Arunachala Purana in
Telugu in the library. Is it there?” “Yes, it is in the library;
shall I bring it?” I asked. “Yes, yes!” he said. Immediately, I
brought the book from the library and gave it to him.

Opening it, Bhagavan said, “Here is the story. Sati Devi,
the wife of Siva and the daughter of Daksha, gave up her life
as she was insulted by her father during the yajna performed
by him. She was subsequently born to Himavantha and
Menaka. She wanted only Lord Siva as her husband, and to
achieve that purpose she set out for doing tapas. Menaka,
while trying to prevent her from doing tapas, said, ‘U (no),
Ma (give up)’. That is how she got the name of Uma.” After
reading that out, he gave me the book. While I was turning
over the pages, Bhagavan was laughing quietly. I could not
make out the reason. After a while, Bhagavan himself told
us the following:
“Look! There is another story to it. Parvati started out
for tapas, even though Menaka tried her best to dissuade
her. Finding dissuasion of no use, Himavantha took her
(Parvati) to the tapovana (hermitage) where Siva was staying
in the form of Dakshinamurthy and said. ‘This little child of
mine wants to do tapas. Please allow her to be under your
care.’ Seeing Parvati, Siva said, ‘Why tapas at this tender age?
Why does she not go home with her father?’ Parvati said,
‘No, I won’t go.’ Parameswara tried to dissuade her skilfully
by saying, ‘I have conquered prakriti (nature) and so could
concentrate on this tapas. If you are to be here, you will be
exposed to the ravages of prakriti. So please go back.’ Parvati
was equally skilful; so she said, ‘Oh Lord! You say you have
conquered prakriti. Without some relationship with prakriti
how could you do tapas? You have just spoken. How could
you do that without prakriti? How could you walk? Without
your knowing it prakriti is occupying your heart. If it is not
for the sake of arguments, if you are really above the influence
of prakriti, why are you afraid of my staying here?” Siva was
pleased with this and said, “Ingithagna! (you who are skilled
in thought-reading), Madhurvachani! (you who are sweet of
speech). Stay on!’ and sent Himavantha home. This story is
in this book in detail.”
I said, “The story of Dakshayani is in the Bhagavatham
also, but this conversation is not given there. The story itself
is very interesting.” Bhagavan said laughing, “Yes, yes. I read
another story somewhere in which it was stated that after
Kama was burnt to ashes, Parameswara came in a Brahmin’s
garb, made love to Parvati and married her. Himavantha
was worried over the caste of his son-in-law. What could he
do? Whomsoever he asked, pleaded ignorance of the matter,
and there was no one who could enlighten him. So he kept
quiet. Subsequently Parvati closed the eyes of Parameswara
for fun, whereupon the whole world fell into turmoil.
Parameswara saved the world by opening his third eye. Then
Parvati realised her fault and started doing tapas, and after
staying here and there for that purpose she at last came
here to Arunachala where she got the approbation of
Arunagireeswara, and obtained Ardhanareeswara (half the
body of Siva). When Himavantha came to know of it, he
said, ‘Oh yes, the son-in-law is not of another caste but he is
of our own caste’ and felt pleased and happy. This Arunachala
is a mountain. Himavantha too was a mountain.”

(40) ASTHI, BHATHI AND PRIYAM (EXISTENCE, CONSCIOUSNESS AND BLISS)

Prev Next    11th April, 1946
Yesterday, between 10 and 11 a.m., a Parsi doctor
brought a letter and gave it to Bhagavan. Bhagavan got it
read out by a devotee, and said, “He himself has written the
question and the answer as well. What else is there for me to
say?” As the letter was in English, I could not understand it.

The devotee who read it looked at Bhagavan and asked,
“Asthi, bhathi, and priyam, are written there. What do they
mean?” “Asthi means Truth, that which IS. Bhathi means lustre
and priyam means anandam. That is sat-chit-ananda swarupa.
Sat-chit-ananda is spoken of as asthi, bhathi and priyam. Both
sets of expression mean the same,” said Bhagavan.
The same devotee asked, “As Atma is devoid of name or
form, should it be meditated upon with ‘jnana atheetha bhakti’,
bhakti, which is superior to and above jnana?” Bhagavan
replied, “If you say that you should meditate, doesn’t that
imply dwaita (dualism)? It implies one who meditates, and
that on which he meditates; Atma however is nameless and
formless. How is it possible to meditate upon the nameless
and formless? ‘Jnana atheetha bhakti’ means one’s own Self,
nameless and formless, just a Witness. The ‘I’ is one’s own
self. That ‘I’ is everywhere, Only one ‘I’. Then what is there
to meditate upon? Who is it that meditates? It is the ‘I’ that
is everywhere which is called asthi, bhathi and priyam, or sat-
chit-anandam. The names are many, but the thing is only one,”
said Bhagavan.

(42) ABHAYAM SARVA BHUTHEBHYAHA (COMPASSION TOWARDS ALL)

Prev Next    20th April, 1946
At the time that Bhagavan was to go out in the morning
today, the labourers who had been deputed to gather
mangoes from the tree near the steps towards the mountain
began beating the tree with sticks to knock down the mangoes
instead of climbing the tree and plucking them one by one.

In the course of the beating, the mango leaves also were
falling down in heaps. Hearing the sound of the beating
even while seated on the sofa, Bhagavan sent word through
his attendants not to do so and when he went out as usual,
saw mango leaves lying in heaps. Unable to bear the cruel
sight, he began saying in a harsh tone to the labourers,
“Enough of this! Now go! When you are to gather the fruit,
do you have to beat the tree so that the leaves fall off? In
return for giving us fruit, is the tree to be beaten with sticks?
Who gave you this work? Instead of beating the tree, you
might as well cut it to the roots. You need not gather the
fruit. Go away!”
Bhagavan’s voice, which was like thunder, reverberated
in the ears of all who were there and made them tremble
with fear. The bamboos that were held aloft were brought
down and placed on the ground. The labourers stood with
folded hands like statues. They had no words to speak. When
I saw the personification of kindness towards nature in an
angry mood, my heart beat violently and my eyes were full
of tears. Can one who is so much moved by the falling of the
leaves of a tree, bear pain in the minds of human beings?
Bhagavan Ramana is indeed karunapoorna sudhabdhi, the
ocean filled with the nectar of compassion.
By the time he returned from the Gosala side, the
devotees had gathered the leaves into a heap and begged
him to forgive the fault. Bhagavan went into the hall, saying,
“How cruel! See how many beatings were showered on the
tree! How big is the heap of leaves! Oh!”
When Bhagavan was in Virupaksha Cave, Echamma,
who installed a picture of Bhagavan and a picture of Seshadri
Swami in her house, decided to do puja with a lakh of tender
leaves, and began it after informing Bhagavan about it. By
the time she had finished the puja with fifty thousand leaves,
summer had set in, and she could not gather any more leaves
even though she wandered all over the mountain. She got
tired, and went to Bhagavan to ventilate her grievances.
Bhagavan said, “If you cannot get the leaves, why not pinch
yourself and do puja?” She said, “Oh, but that will be painful!”
Bhagavan said, “If it pains you to pinch your body, is it not
painful to the tree when you cut its leaves?” She turned pale
and asked, “Why did you not tell me earlier, Swami?” He
replied, “When you know that pinching the body is painful,
why did you not know that the tree will be equally pained if
you rob it of its leaves? Do I have to tell you that?”
That tender leaves should not be cut from trees is also
stated in the sloka in “Devikalottara Stotra” in Jnanachara
Vicharapadalam, given below:
n mUlaeTpatn< k...yaRt! pÇCDed< ivvjRyet!,
ÉUtpIfa< n k...vIRt pu:pan< c ink«Ntnm!.
Roots should not be pulled out. Leaves should not be
pinched. Living beings should not be harmed. Flowers
should not be plucked.

(43) THAT WHICH IS, IS ONLY ONE

Prev Next    23rd April, 1946
This afternoon a Muslim youth came here with two or
three friends. From the way he sat down, I felt that he wanted
to ask some questions. After a while he began asking the
questions in Tamil. “How can one know Allah? How can one
see HIM?” That was the purport of his questions. As usual
Bhagavan said, “If you first find out who it is that is
questioning, you can then know Allah.”
The young man said again, “If I meditate on this stick,
thinking it is Allah, can I see Allah? How am I to see Allah?”
“That real thing which is never destructible, is known as
Allah. If you first find out the truth about yourself, the truth
about Allah will present itself,” said Bhagavan. That was
enough to dispose of him. He went away with his friends.

Soon after they left, Bhagavan remarked to those by his side,
“See, he wants to see Allah! Is it possible to see with these
eyes? How could these eyes perceive?”
Yesterday a Hindu asked Bhagavan, “Is Omkara a name
of Ishwara?” Bhagavan said, “Omkara is Ishwara, Ishwara is
Omkara. That means Omkara itself is the swarupam (the real
Self). Some say that the swarupam itself is Omkara. Some say
that it is Sakti, some say it is Ishwara, some say it is Jesus,
some say it is Allah. Whatever name is given, the thing that
is there, is only one.”
Four or five days back, recalling a reply given to
somebody’s question, a devotee, residing in the Ashram, asked
Bhagavan thus: “You said that ananda also gets dissolved; if
so, what is the meaning of dhyanam, samadhi and samadhanam?”
Bhagavan said, “What is meant by laya? It should not
stop with ananda. There must be someone to experience that.
Should you not know that someone? If you do not know
that someone, how could it be dhyanam? If the one that
experiences is known, that one is the Self. When one becomes
oneself that becomes dhyanam. Dhyanam means one’s own
Self. That is samadhi. That is also samadhanam (perfect
absorption of thought into the one object of meditation, i.e.,
the Supreme Spirit).”

(44) THE BLACK COW

Prev Next    27th April, 1946
For the last three days the black cow in the Gosala was
suffering from some ailment and so she was tied to a tree
near the shed built for the calves. Though she was suffering
for three days, Bhagavan did not go to that side to see her.

Yesterday she was in the last throes of death. Though she
was suffering like that since morning, she did not breathe
her last till 5 p.m. Bhagavan got up at 4-45 p.m. to go behind
the Gosala as usual.
While returning, he turned towards the place where that
cow was, stopped at the shed constructed for the calves and
watched for a while her agony. As Bhagavan is the embodiment
of kindness, it is natural that his heart should melt with pity. He
favoured the cow with a look of deliverance from bondage,
came back and sat as usual on the sofa.
After his benign look fell upon her, the jiva remained
in the body for only five minutes. It was waiting and waiting
for his benevolent look and as soon as that was obtained, it
left the body. It is said that if a person can think of God at
the time of death, that person gets freed from bondage. How
fortunate should that cow be that she could get freed from
bondage at the time of her death by Bhagavan’s holy and
benevolent look! Bhagavan told us several times that though
several animals suffered for days together, it never used to
occur to him to look at them and that in some cases, it
suddenly occurred to him to look at them in their agonies of
death. He added that in such cases, the animals pass away
peacefully immediately after. I have just seen an instance of
this.

(45) PARATPARA RUPAM (FORM OF THE SUPREME BEING)

Prev Next    2nd May, 1946
This afternoon some Andhras came with their ladies, and
went away after staying for some time in Bhagavan’s presence.

One of them asked Bhagavan with folded hands, “Swami, we
have come here after going on pilgrimage to Rameswaram
and other places and worshipping the gods there. We want to
know from you what paratpara rupa is like. Please let us know.”
With a smile Bhagavan said, “Is that so? It is the same.
You yourself are saying that you have come after worshipping
all the gods. Though He is one in all, that which is above all is
paratpara rupam. It means ‘The form of the Supreme Being’. As
you have seen all those temples, it has occurred to you to wonder
what that Supreme Being is which is the source of all these
gods. Would this question arise if you had not seen them all?”
On looking at Bhagavan’s face, it appeared as if the Supreme
Being was dancing on his face. That glow on his face, beaming
with happiness must be seen! Though those words were not
understood by that young man, he was satisfied with the
benevolent look of Bhagavan and so went away with his people
after prostrating to Bhagavan.
After they went away, Bhagavan said enthusiastically to
a devotee sitting nearby, “See, the real meaning is in their
words themselves. Paratpara rupam means the form or figure
of the Supreme Being which is highest of the high. The
meaning of the question itself is not known. If the meaning
is known, the reply is in the question itself.”

(46) THE ETHICS OF SOCIAL EXISTENCE

Prev Next    11th May, 1946
Yesterday morning at 9-45, when Bhagavan went out
and returned to the hall, a dog which was living in the
Ashram was barking at another dog which had come there
and which it was trying to drive away. While the people there
were trying to pacify the Ashram dog, Bhagavan said in a
lighter vein, “It is usual everywhere for those who come
earlier to exercise authority over those who come later. This
dog is trying likewise to exercise its authority.” So saying, he
looked at the Ashram dog, and said, “Why do you bark? Go
away.” It went away accordingly, as if it had understood his
words.

This morning at 10 o’clock Dr. Anantanarayana Rao
and his wife Ramabai brought some good mangoes from
their garden and while giving them to Bhagavan, said, “The
monkeys are taking away all the mangoes. So we hurriedly
plucked these and have brought them here.” Bhagavan said
smilingly, “Oh, is that so. So the monkeys are going there
also?” Then looking at all the others there, he said, “Yes,
monkeys take the fruits one by one while people take them
all in one lot. If asked why, they say it is their right. If what
the monkeys do is petty theft, what people do is regular
looting. Without realising that, they drive away the monkeys,”
said Bhagavan.

(47) WHICH IS THE VEHICLE?

Prev Next    28th May, 1946
Our brother’s children, Swarna and Vidya, wanted to
see Adi Annamalai Temple, Durgamba Temple and others
and so we set out yesterday morning after obtaining
Bhagavan’s permission. As the summer had already set in, I
was afraid these young children of ten and twelve years might
not be able to walk in the hot sun and so engaged a bullock
cart. the cart, other children of the same age and even
younger ones, also started out with us. We went round the
hill by way of pradakshina, saw all the places of interest and
returned by about 11-30. As we came into the hall at 3 p.m.,
Bhagavan enquired of me, “At what time did you come back?”
When I said it was 11-30 a.m., Bhagavan asked, “Were these
children able to walk the distance?” I told him we went round
in a bullock cart. Bhagavan jocularly said, “Oh, I see. You
went in a cart. Who gets the punya (religious merit), the cart
or the bullock or these children?” I could not give a reply.

Bhagavan said: “This body itself is a cart. Another cart for
this cart! A bullock to pull this cart! For a work done like this
(going round the hill), people say, ‘We have done it.’
Everything is like that. People come by train from Madras
and say, ‘We have come’. It is the same thing with the body.
For the self, the body is a cart. The legs do the work of
walking and people say, ‘I walked, I came.’ Where does the
Self go? The Self does not do anything but appropriates to
itself all these acts.” So saying, he enquired, “Did they walk
at least some distance?” I said that they walked up to Gautama
Ashram, doing bhajan, but could not walk further because of
the hot sun. “That is something. They walked at least some
distance,” said Bhagavan.
You know, Vidya is a mischievous child. Ever since she
came she has been asking a lot of questions about Bhagavan.
“Won’t Bhagavan Thatha (grandfather) come anywhere? Why
not?” Not satisfied with my replies, on the 24th she herself
asked Bhagavan why he did not go anywhere. As you are
aware, Bhagavan is very pleased with the words of little
children. Looking at her affectionately, he said, “You want
to take me to your place? That is your idea, isn’t it? That is
all very well but if I go anywhere, all these people will also
come with me and on the way, ever so many people will
invite me to their places. If I don’t go, will they agree to
that? No. They will take me there bodily. From there, some
more people will start. Can you take them all with you? Not
only these people. If I move out, the whole of Arunachala
itself may start. How can you take it away? See, I have been
kept in this jail. Even if you take me away, someone will
catch me on the way and again put me in some other jail.
What can I do? How can I come, tell me? Will all these people
let me go? What do you say?” Vidya could not reply. From
that time onwards, he used to tell people, “This child is
inviting me to her place.”
Yesterday, having heard that the two children were
leaving for their native place that day, and seeing Vidya
standing near the doorway, Bhagavan, while going out at
9-45 a.m., caught hold of her hand and said, “Child! Will
you take me also with you? Tie me up firmly, put me in a
cart and take me away.” Before leaving, Vidya took
Bhagavan’s photos to him and showed them. As soon as he
saw the photos, Bhagavan said, “So you are taking me away.
Tie me firmly and throw me in the cart.” Every one present
felt happy, and Vidya in her great joy, frolicking, began
saying, “Yes, I am taking away Bhagavan Thathayya.”
Who? Where can one go? Which is the cart? Which is
the jail? If the mountains themselves move, how can they be
stopped? All these are problems!

(48) JAPA, TAPA AND THE LIKE

Prev Next    3rd June, 1946
Yesterday a gentleman came here — a devout brahmin.

From his words and from the rosary of rudrakshas around
his neck, it was clear that he was practising mantra japam. He
said that he had darshan of Bhagavan once before in
Virupaksha Cave. Today, going up to Bhagavan, he asked,
“Swami, can a continuous japa of Panchakshari or Tarakam
absolve one from sin such as drinking alcoholic liquor and
the like?” “What exactly is your idea?” asked Bhagavan. The
brahmin again asked pointedly, “Even though people commit
adultery and theft and take alcoholic drinks and so on, can
their sins be wiped out by doing japam with the mantras
mentioned above. Or will the sins stick to them?”
“If the feeling ‘I am doing japa’ is not there, the sins
committed by a man will not stick to him. If the feeling ‘I am
doing the japa’ is there, why should not the sin arising from
bad habits stick on?” said Bhagavan. “Will not this punya
(result of virtuous acts) extinguish that papam (result of those
sinful acts)?” asked the brahmin. “So long as the feeling,
‘I am doing’ is there, one must experience the result of one’s
acts, whether they are good or bad. How is it possible to
wipe out one act with another? When the feeling that ‘I am
doing’ is lost, nothing affects a man. Unless one realises the
Self, the feeling ‘I am doing’ will never vanish. For one who
realises the Self where is the need for japam? Where is the
need for tapas? Owing to the force of prarabdha life goes on,
but he does not wish for anything. Prarabdha is of three
categories, ichha, anichha, and parechha (personally desired,
without desire and due to others’ desire). For him who has
realised his Self, there is no ichha-prarabdha. The two others,
anichha and parechha remain. Whatever he does is for others
only. If there are things to be done by him for others, he
does them but the results do not affect him. Whatever be
the actions that such people do, there is no punya and no
papa attached to them. But they do only what is proper
according to the accepted standard of the world — nothing
else,” said Bhagavan.
Though Bhagavan told the questioner that for him who
realises his self there is no ichha-prarabdha but only anichha
and parechha-prarabdha, his usual views about the prarabdhas
may be found in his work “Unnathi Nalupadhi”:
The Jnani does not have present, future and prarabdha
karma; to say that prarabdha remains, is only a reply
to a question. Just as one of the wives cannot remain
unwidowed when the husband dies, so also the three
karmas cannot remain when the karta is gone.
The Forty Verses, Supplement, verse 33

(49) WHAT IS SAMADHI

Prev Next    9th June, 1946
Bhagavan spent a lot of time this afternoon freely
conversing with devotees about many matters, and in between
teaching them Advaita. Seeing that the conversation was
going on without end, a new arrival got up and asked,
“Bhagavan, when do you go into samadhi?” All the devotees
burst into laughter. Bhagavan also laughed. After a while,
he said, “Oh, is that your doubt? I will clear it, but first tell
me what exactly is the meaning of samadhi? Where should
we go? To a hill or to a cave? Or to the sky? What should
samadhi be like? Tell me,” asked Bhagavan.

Poor man, he could not say anything and sat down
quietly. After a while, he said, “Unless the movement of the
indriyas and limbs stops, there cannot be samadhi, they say.
When do you go into that samadhi?” “I see, that is what you
want to know. You think, ‘What is this? This Swami is always
speaking. What Jnani is he?’ That is your idea? It is not
samadhi unless one sits cross-legged in padmasana, with folded
hands and stops breathing. There must also be a cave near
about. One must go in and out of it. Then people will say,
‘This is a great Swami’. As for me, they begin doubting and
say, ‘What Swami is this who is always talking to his devotees
and has his daily routine?’ What can I do? This happened
once or twice even before. People who had originally seen
me at Gurumurtham and then saw me at Skandasramam,
talking to all people and partaking in normal activities, said
to me with great anxiety, ‘Swami, Swami, please give us
darshan in your previous state.’ Their impression was that I
was getting spoiled. What can I do? At that time (while in
Gurumurtham) I had to live like that. Now I am obliged to
live like this. Things happen the way they have to. But in
their view, it is enough if one does not eat or talk. Then
saintliness, swamitvam, comes on automatically. That is the
delusion people have,” said Bhagavan.

(50) WHAT IS SARVAM (EVERYTHING)? (HOW TO SEE EVERYTHING AS ONE’S SELF)

Prev Next    5th July, 1946
For the last three days, a young man who came recently
has been worrying Bhagavan with a number of questions
without rhyme or reason. Bhagavan was explaining patiently
everything in great detail. This morning at 9 o’clock he started
again. “You say everything is one’s own self? How is one to
get that feeling that everything is one’s own self?” With a voice
indicating displeasure, Bhagavan said, “What is meant by
everything? Who are you? If you tell me who you are, then
we can think of everything. You have been asking me many
questions for the last few days but you have not yet replied to
my questions as to who you are. First tell me who you are and
then ask me what is everything (sarvam). Then I shall reply. If
only you try to find out who you are, these questions will not
arise. If you don’t try that and go on thinking of what next to
ask, this will go on like an endless flow. There is no limit to it.

There will be shanti, peace of mind, only if one practises Self-
enquiry and finds out the truth. If instead one enquires about
this and that, what is the use? It is all wasted effort.”
The young man said again, “To know one’s own self,
should there not be a Guru and sadhana?” “Why do you
want a Guru or sadhana? You say you know everything. Why
then a Guru? You don’t care to do what you are asked to do.
What can a Guru do? A Guru’s help will be available only if
you go the way he indicates. You talk of sadhana. For what
purpose? What type of sadhana? How many questions? One
must go by one path. What is the use of running about with
limitless doubts? Will your appetite be satisfied by your eating
food, or by others eating their food? What is the use of
wasting your time asking about those people and these
people, or about that and this? You forget yourself and go
round the sky and the earth, searching and enquiring ‘What
is happiness?’ You must first enquire ‘Who am I that am
going round and enquiring?’ If one thus enquires about one’s
own self, no other question will arise,” said Bhagavan.
Meanwhile, another took up the questioning and asked,
“How did the jiva acquire karma?” Bhagavan said, “First
find out who jiva is and then we shall find out how karma
came. How did the jiva acquire karma? Is that karma allied
with jiva or is at a distance? These are the thoughts. None of
these doubts will occur if the mind that is so active outwardly,
is made to look within.”

My humble salutations to the lotus feet of Bhagavan Sree Ramana Maharshi
and also gratitude to great philosophers and others     for the collection)