Sri Ramana bestows His Grace II

[Guest guest]

Sri Ramana Bestows His Grace - II

In 1937, T. S. Anantha Murthy visited Sri Ramanasramam for ten days.

He gave a detailed account of this visit in his book the Life and

Teachings of Sree Ramana Maharshi. With this issue we conclude his

story related in chapter sixteen, titled "Sree Ramana Bestows His

Grace on the Present Biographer in 1937."

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o:allowoverlap="f" alt="">AT ABOUT NOON, devotees began to disperse

one after another. Only visitors like me and my wife remained in the

hall. At about 12 o'clock the dinner bell was heard. Sri Ramana got

up from his seat, picked up his stick and walked into the dining

room. My wife and I and some other guests followed him and sat in

front of plantain leaves spread on the floor by

the attendants.

There were more guests than on the previous night. Some were women.

Among men, some were Christians. One Mussalman guest was also sitting

along with us. Some were foreigners. All castes of Hindus were

represented in that dining room. Sri Ramana's habits were

cosmopolitan. Cooks and servers were, however, all brahmins. Among

cooks, there was a woman cook also. All were old devotees of the sage

and they had volunteered to serve in the ashram by way of spiritual

sadhana. Sri Ramana was seated on the raised platform and a leaf was

spread in front of him.

During morning hours, there was no restriction of women's movements in

the ashram. When all the guests were seated, the servers began to

serve the midday meal. Echammal, a woman devotee of the sage, had

brought cooked rice from her house in a vessel. She served a handful

of it on Sri Ramana's leaf. She then served small quantities of it to

the other guests of the day. She had been permitted to perform this

kind of service, and I learnt that she had been doing so for many

years. Her ancient story was ascertained by questioning some of the

attendants of the ashram. She was old in years. She was dignified and

quiet and did not speak with anyone. After rendering this kind of

service, she went back to the town to take her own meal.

Though there was complete informality in the dining room, every guest

ate food respectfully, looking at Sri Ramana at frequent intervals.

Some of the guests were orthodox brahmins. They did not like to

mingle with the non-brahmin guests. So they were made to sit in an

adjacent room and the same articles of food were served to them by

the same servers. The midday meal too was simple. It consisted of

rice, pickles, vegetable curry, chutney, sambar, and buttermilk. The

meal was finished in fifteen minutes. Sri Ramana stood up after he

had finished the meal and walked out into the courtyard and washed

his hands and feet and then went into the hall and reclined on the

sofa for rest. His attendants closed the doors and asked visitors not

to cause any disturbance.

My wife and I then went to the guests' room and rested there till

about 4 p.m. Then we walked into the hall, which had been opened for

visitors a little earlier. We humbly prostrated before the sage, who

was seated on the sofa. He was looking around and he was in jagrat

(waking) state. Devotees began to arrive and the hall was filled up

within a short time. Then three or four brahmin pundits arrived. They

first prostrated to Sri Ramana and sat down on the floor and began to

recite or chant sacred verses just as they had done on the previous

evening. As soon as they started to chant, Sri Ramana changed his

posture and sat motionless. His lustrous eyes were open and he

appeared as though he was staring at infinity. To borrow Paul

Brunton's metaphor, Sri Ramana's bright eyes looked like two stars.

Every one in the hall heard this Veda Parayana in strict silence. The

chanting ended, as on the previous evening, with the recital of the

following shanti mantra namely, Aum sam no mitrah sam varunah . . .

Aum shantih, shantih, shantih.

Then, the pundits, who had chanted the mantrams, stood up and

prostrated to Sri Ramana and walked out of the hall. It was his usual

hour for the evening stroll on the slopes of the hill. He picked up

his stick and walked away in the northern direction, attended by the

same devotee, whom I had seen on the previous evening. All the ladies

came out of the hall and most of them went away to their houses. My

wife and other women visitors like her were sent away, as on

31-3-1937, in the ashram bullock cart into the town for spending the

night in the town lodge referred to earlier. At about 7 p.m., a

frugal evening meal was served in the dining room. After Sri Ramana

sat down in front of his leaf, which was spread on the brick

platform, I sat down along with ten or twelve guests and ate the same

kind of meal as on the previous night. Strict silence was observed by

all

the guests and by the servers too during the meal. Sri Ramana looked

at us now and then, but he did not talk with anyone. Talking with him

in the dining room was not allowed. After the supper was finished, Sri

Ramana walked back to his seat in the hall and sat down at ease.

A few minutes afterwards, some devotees and I entered the hall and sat

for practising meditation. One big petromax light was brightly

illuminating the hall as on the previous night. After some time had

been spent in silent meditation, I felt the need to put a question to

the sage. I stood up and noticed that Sri Ramana was sitting with his

eyes closed. His benevolence gave me the necessary courage to go near

him. When I went near the sofa with my hands folded in reverence, he

looked up. I assumed that he had accorded permission to me for

putting a question. I then said, "Sir, may I know what is meant by

saying that Atman is light? May I know if Atman looks like the

petromax light which is burning in this hall ?" Sri Ramana was

pleased to give me the following reply in English. He said, "Atman is

not a light like the petromax light. It is called light because

everything else becomes known through It."

These simple words in English, employed by the gracious sage, cleared

the doubt which had arisen in my mind. Sri Ramana became silent after

instructing me in this manner. I then walked out of the hall and

retired to the guests' room for the night.

At about 9.00 a.m. on the next morning, I was sitting in the hall of

the ashram a few yards in front of Sri Ramana, who was seated in

samadhi state on the sofa. Many men and women devotees were also

sitting on the floor with their eyes closed. Perfect silence

prevailed. We were all watching the sage, who was effortlessly

sitting absorbed in the Self. To watch him was itself a great

inspiration. An old brahmin pundit, who was till then sitting with

his eyes shut, stood up and walked one or two steps forward and stood

near Sri Ramana's sofa. This pundit was clad in silk upper

anga-vastram and a dhoti beneath his waist. He wore two diamond rings

on two of his fingers of the left hand. He had diamond-set earrings

also. His tall forehead was marked by vibhuti stripes. There was also

a big kumkum mark between his two eyebrows. He was a well built old

man. He loudly

addressed Sri Ramana in Telugu and spoke with a stentorian voice. He

said, "Swamiji, many men and women are now sitting before you in

order to get some instruction. You do not speak even one word. They

too do not put any questions to you. They are all silently sitting to

learn something. What are you teaching them? What are they learning

from you? Please explain this secret to me."

Sri Ramana did not stir. He did not open his eyes or make any gesture

to indicate that he had heard the loud words uttered by the old

pundit. All of us were eager to listen to any answer that the great

sage might give. The questioner stood for five minutes hoping that

the sage would give a reply. However, the sage continued to sit with

his eyes closed as before. The old pundit started to speak again and

said in Telugu as follows: "My two questions have not been answered

by you, Swamiji. I too cannot discover the answers. Please explain

the matter by word of mouth." After having thus spoken, he continued

to stand. Sri Ramana then opened his bright eyes and looked at the

old pundit and replied in Telugu as follows: "What are you asking me?

Is there any one here to teach others?" Unable to give an answer to

the questions put by the sage himself, the Telugu pundit

said again as follows: "If it is so, why are so many men and women

sitting patiently in front of you? What profit do they derive by

sitting in this hall?"

Sri Ramana, with a slight smile on his serene face, gave the following

instructive reply. He said in Telugu, "The question must be put there.

Why are you putting that question here?" When he used the adverb

there, the sage stretched his hand towards the assembled devotees.

When he used the other adverb here, he turned his hand towards

himself. Such were his suggestive gestures and answers. From the

words and gestures of Sri Ramana, I realized a profound secret. Other

devotees assembled in the hall must have also realized the same thing.

That was this: Sri Ramana had no notion or idea that he was a teacher

or a Guru. Likewise, he had no notion or idea that the men and women

sitting in the hall were ignorant and that they needed enlightenment.

>From the great sage's point of view, every one in the hall was Brahman

or Atman. His drishti was that of a knower of

Brahman. Knowers of Brahman have Brahman drishti.

On another day, I approached Sri Ramana and begged him to explain the

following verse of the Kathopanishad, namely:

yame vaisha vrunute tena labhyay, tasyaisha atma vivrunute tanum svam.

"It can be known through the Self alone that the aspirant prays to;

this Self of that seeker reveals Its true nature."

In particular, I asked him to explain the significance of the verbs

vivrunute and vrunute used in this verse. These verbs have been

commented upon at great length by the ancient commentators. Sri

Ramana was pleased to explain the matter in the following manner. He

said, "This verse means that God will disclose his form to the

devotee who surrenders himself completely. God is not partial to

anyone. God confers His grace on all who surrender themselves to Him.

God is the Atman in everyone." Sri Ramana's succinct exposition of

this complex verse solved my doubts, which I had entertained till

then. Scholars are aware that this verse is the second half of the

twenty-third verse of the second valli of the first chapter of

Kathopanishad.

I stayed for ten days at Ramanasramam, even though I had gone there

with the idea of staying only for three days. My wife could not stay

for so long a period because our children had to be looked after in

Bangalore. They were all young boys in 1937. So, she returned to

Bangalore after three days. The Sarvadhikari generously permitted me

to be the guest of the ashram during that period. One morning I was

sitting in the hall and meditating in the presence of the sage, just

like other devotees. One verse of Kenopanishad had long been baffling

my understanding. That verse runs thus:

Pratibodha viditam matam amrutatvam hi vindate, atmana vindate veeryam vidyaya vindate amrtam.

"It is really known when it is known in and through every modification

of the mind, for by such knowledge one attains immortality. By Atman

one attains real strength, and by Knowledge, Immortality." - - - - -

Kenopanishad (2-4)

I stood up and walked towards the sofa and drew the attention of the

sage, who was sitting in the normal waking condition at that time.

When he was pleased to look at me, I told him in English that I had

difficulty in comprehending this verse of Kenopanishad and that I

needed his help understanding it. Since I knew the verse by heart, I

recited it. Sri Ramana heard the verse with attention when I recited

it slowly. Then he desired to read the verse in the book itself. I

did not have that book with me at that time. He asked his attendant

to go to the library of the ashram and get a copy of the book. The

attendant, who knew Sanskrit, went to the library and brought a copy

of the said Upanishad. Sri Ramana took it in his own hands and then

gave it to me and directed me to show the page on which it was found

printed. I looked into the book and found the verse and

showed it to him. The great sage read the verse silently and looked at

me. I said that I had two difficulties in relation to that verse. The

first question was if every vritti of the mind was Brahman, as

indicated in the first half of the verse. The second question was if

physical strength was attainable by a person who realizes the Atman,

as indicated in the second half of the verse. I expressed these two

doubts to him in simple English.

Sri Ramana then replied as follows: "Yes, everything is Brahman. Every

vritti of the mind including grief or sorrow is Brahman. Every kind of

strength, including physical strength, will be obtained by a person

when he realizes his Atman." In this clear-cut manner, the merciful

sage set at rest my doubts and answered my two questions.

I recall one or two more conversations I had with Sri Ramana. One day

when practising meditation in the hall along with many other devotees

of the sage, I could not concentrate my mind and I discovered that

unwanted thoughts were disturbing my serenity. I desired to bring it

to the notice of the sage and to learn how to surmount the

difficulty. So, I went near the sofa and said in English, "Bhagavan,

my mind is not steady today. What is to be done?" The great sage

raised his head and recited the following verses of the Bhagavad

Gita:

"One should raise oneself by one's Self alone; let not one lower

oneself; for the Self alone is the friend of oneself, and the Self

alone is the enemy of oneself." Chapter 6, Verse 5

"From whatever cause the restless and unsteady mind wanders away, from

that let him restrain it and bring it under the control of the Self

alone." Chapter 6, Verse 26

After quoting these two verses for my guidance, the benevolent sage,

in his infinite mercy, added the following English words: "These two

verses contain all the necessary instructions for gaining serenity of

mind. All efforts must be made to become effortless." He then closed

his eyes.

The last day of my sojourn at Ramanasramam arrived. On that morning, I

took my breakfast sitting in front of Sri Ramana in the same dining

room. Many other guests were also present. Some of them were

newcomers. The usual breakfast of iddli and sambar and hot coffee was

finished in ten minutes. Sri Ramana sipped the coffee slowly after

reducing its temperature. On that morning, one or two fried vadais

were also served by the attendants. I imagined that fried vadais were

indigestible and so I told Sri Ramana that I was afraid to eat vadai.

That was the first occasion when I had the courage to talk to him in

the dining room. The sage looked at me with his delightfully pleasing

eyes and said, "You will digest it. You may eat." Then my fears fled

away and I ate the vadais without suffering any indigestion.

After the breakfast was finished, I purchased a photo of Sri Ramana

from the bookstall of the ashram. I desired to get it from the hands

of the sage himself. Carrying it in my hands I went into the hall and

prostrated to Sri Ramana, who was seated in jagrat state. There was no

one else in the hall on that occasion. That was a surprise to me. I

told him that I had purchased his photo and that I desired to receive

it from his hands. Having said so, I gave the photo to him. He

graciously stretched his hands and took it from me and looked at it

for half a minute without saying any word by word of mouth. He was

pleased to give it back to me. I received it with great satisfaction.

 

Then, I wanted to obtain his blessings before I left the ashram. So, I

went near him once again and stood for a minute looking at him. I

addressed him and said in English, "Bhagavan, I have enjoyed great

peace in your presence. Permit me to return to Bangalore. May I know

if I can receive your help when I reach Bangalore? I pray for your

benediction." The benevolent sage was till then reclining on the

sofa. He dramatised the parting scene. He sat up vertically on the

sofa and with a kind but loud tone he said in English as follows:

"What? Is there time, place or distance for me?" After putting this

question to me, he reclined on the pillows of the sofa and closed his

eyes. His words and gestures were charming, instructive and

benevolent. They indicated perpetual compassion and love of all who

pray for his aid. His gracious words are ringing in my ears, even

after

thirty-four years.

from

THE MAHARSHI

11-12/1994

1-2/1995

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