Part 3- The Recollections of Ramana Maharshi Devotee N. Balaram Reddy

[Guest guest]

Ganapati Muni

 

I never met Ganapati Muni, but I remember being with Kapali Sastri in

Aurobindo Ashram when the news of his death arrived. I saw Sastri openly

weep, lamenting the Muni's death. At that time Kapali Sastri had so much

faith in Aurobindo and Mother, I heard him say, " If Nayana was here (at

Aurobindo Ashram) he would not have died. "

 

Bhagavan was once talking about him to me and said, " If Nayana had not come

here (meaning to himself) and had his mind turned inwards to the Self, he

would have certainly ended up in jail. " Nayana had in his earlier years a

predilection for political activity.

 

Aurobindo and the Mother recognized Ganapati Muni's extraordinary gifts.

Kapali Sastri once took the Muni to Aurobindo Ashram and everyone there was

eager that he should stay. He was given a royal welcome and offered a house

and all the necessary conveniences for him and his family. Someone back at

Sri Ramanasramam informed Bhagavan of how Nayana was being enticed to stay

in Aurobindo Ashram. While this person was describing it all to Bhagavan, he

expressed the opinion that Nayana, indeed, might very well settle down

there. Bhagavan looked at the man in surprise and said, " Nayana ? Settle

down at Aurobindo Ashram? Impossible! "

 

Learned Scholars

 

Many learned scholars and sannyasins would often visit Bhagavan and ask

questions. Bhagavan's response to these visitors, and also to other

visitors, was not always uniform. To some people he would give much

attention, either by talking to them or pouring out his grace through a

silent look; others he would stoically ignore. All these variations were not

governed by status, wealth, or fame.

 

One morning a famous swami of Ahmedabad arrived at the ashram. I understood

he had many wealthy disciples and was himself attired in a costly silk,

ochre-colored cloth. He also had several pieces of luggage, which clearly

indicated he was a man of some means. The swami came into the Guest House

for Gentlemen and introduced himself to me. He wanted to know when he could

see the Maharshi. I told him at 10 a.m. I would be going to the hall and he

could accompany me and at that time I would introduce him to the Maharshi.

 

During that period, between 10 and 11 a.m. every morning in the Old Hall,

Devaraja Mudaliar, Munagala Venkataramiah and I were going through

Venkataramiah's English translation of a Tamil scripture. Bhagavan would

open and hold the Tamil book in his hand and we would read the English

translation for each verse. Then we would discuss it until we found it

acceptable to Bhagavan.

 

The swami entered the hall with me at 10 a.m. and I introduced him to

Bhagavan. He was fluent in Sanskrit and other languages, and also was well

versed in all the scriptures. He inquired if he was allowed to ask a

question. The consent was given and he asked Bhagavan if Ishwara, the

personal God, actually existed. The Maharshi replied with one of his

standard rejoinders: " We do not know about Ishwara or whether he exists or

not. But what we do know is that we exist. Find out who that 'I' is that

exists. That is all that is required. "

 

The swami was not satisfied with this answer and continued to discuss the

matter, quoting from various scriptures. Bhagavan then said, " If the

scriptures say all this about it, why question me further? "

 

This also was not acceptable to the swami and he proceeded with more

elucidation, at which point Bhagavan cut him off by turning to us and

saying, " Come on. Let us begin our work. " It is needless to say that the

swami became quite annoyed and soon left the hall.

 

Later in the day I met him and he told me that my Maharshi doesn't seem to

know very much. I simply replied, " Yes. " And although this visitor was

originally planning on staying for three days, he cut his visit short and

left that very afternoon, without ever going back into the hall to see the

Maharshi. Bhagavan later asked me what the swami said before leaving. When I

told him, he simply smiled.

 

Another incident comes to my mind when yet one more learned swami visited

Bhagavan. He questioned Bhagavan in Sanskrit and Bhagavan, once again,

patiently answered in Malayalam, the swami's mother tongue. As the session

continued it became clear that this swami's sole intention was to defeat

Bhagavan in argument. Eventually Bhagavan said, " Will you be satisfied if I

issue you a certificate stating you have defeated me in the argument? " But

even that did not silence the swami's impertinence.

 

Jagadish Sastri, a Sanskrit pundit, was quietly listening to the

proceedings. When he saw that the swami was incorrigible, he blurted out in

Sanskrit, " He dushta bahirgachha, " which means " O wicked man, get out! " I

don't remember anyone ever making such an aggressive remark in the presence

of Bhagavan. But it worked. The swami finally got the message and left the

hall.

 

Once a group of influential devotees from Madras came up with a scheme to

take Bhagavan away to Madras. In an attempt to execute this plan, a number

of them arrived at the ashram and came into the hall. It wasn't long before

they realized that Bhagavan would never consent to leave Ramanasramam, and

eventually they left.

 

One old devotee was sitting in the corner of the hall quietly watching the

whole drama unfold. He said nothing while the discussion was underway,

though he was secretly in collusion with the group from Madras. After the

group left, Bhagavan turned to one of his attendants and said, " Some people

will sit quietly as if they have nothing to do with what is taking place

before them. But on the contrary, they have everything to do with what is

going on. "

 

The old devotee questioned, " Bhagavan, are you testing me? "

 

Bhagavan simply remained silent. Any acts of insincerity were easily known

to Bhagavan and he did not hesitate to point them out.

 

Foreigners and the English Language

 

Bhagavan was familiar with, and had respect for, the classical English

works. He had read many English books and would daily read an English

newspaper. W. Y. Evans-Wentz had given Bhagavan copies of his published

books, and of these books Bhagavan liked best Tibet's Great Yogi, Melarepa.

He once requested me to read it.

 

Although he read and understood English quite well, he rarely spoke it. If

people spoke English to him with clear diction and pronunciation he would

not have much trouble understanding them. Once he said to me, " I couldn't

understand a word Chadwick said. " Which shows he did fail to understand

English at times if not spoken clearly.

 

The State of a Jnani

 

On another occasion there was a French visitor named Jean Herbert, who had

written several books on India, its holy men, and ashrams, etc. I saw him

while he was on his second visit to the ashram. During this visit he

requested the publication rights of all of the ashram literature, as he

planned on using this material in his books. The ashram authorities were at

first enthusiastic about books being published in the West on Bhagavan and

his teachings. I told Bhagavan that Jean Herbert also requested the same

permission from Aurobindo Ashram, but they decided not to give it. Perhaps

they felt he would exploit Aurobindo's writings. When I had told Bhagavan

this, he requested me to go to the office and explain it to them. I did, and

the permission was withheld.

 

In this way, I observed Bhagavan taking special interest in the affairs of

the ashram and, at times, personally directing them. It might not always

have been so apparent as in the two cases above, but it was, no doubt,

forthcoming.

 

Though Bhagavan generally opposed any funds being solicited for the ashram,

he did not object in all cases.

 

Krishnaprem visits the Ashram

 

After my visit with Krishnaprem in 1938, I had corresponded with him a few

times. In each of his letters he promised that he would soon be coming to

see the Maharshi. But he never came and I began to think that he would miss

his chance to have darshan of Bhagavan. This all changed on a December

morning in 1948.

 

I was sitting with my eyes closed next to Bhagavan, outside on the verandah.

When I opened my eyes, who did I see sitting before me but Krishnaprem. I

said to him, " You have finally come. Why didn't you write and let me know

you were coming? "

 

He said, " After writing to you so many times and promising to come, but

didn't, I was embarrassed to write you again. "

 

During this visit, Krishnaprem handed over his small Gopala Krishna idol to

Bhagavan. Bhagavan tenderly turned it this way and that, looking at it

intently, and then returned it to Krishnaprem. In other places it has

already been recorded about Krishnaprem's vision and inner experiences while

sitting before Bhagavan in the Old Hall.

 

From Sri Ramanasramam he travelled to Sri Aurobindo's Ashram. After staying

there a few days we planned that he and I would rendezvous at the Villupuram

train station, from where we would depart together and travel south,

visiting several famous temples and holy places. My train from

Tiruvannamalai was scheduled to leave at 1 P.M. So, immediately after lunch

I approached Bhagavan to take leave of him. He had just then finished his

meal and was massaging his rheumatic knee joints—in his old age he had to do

this prior to walking. I prostrated before him and informed him of my

departure. He already knew all the details relating to this trip, and he

also knew I was planning on visiting Kanyakumari. He said to me, " These

people (meaning the management) have written to an advocate-devotee of

Nagerkoil to send us the three different-coloured sands that are available

at Kanyakumari. These are needed for the Kumbhabhishekam of the

Matrubhuteswara Temple. So far, he has not sent them. " Though Bhagavan did

not say specifically that I should bring those sands, I naturally understood

what was on his mind. In fact, he often employed this manner of speaking,

asking us indirectly, when he wanted something done. Before leaving he also

asked me to write and send him details about the pilgrimage.

 

When I arrived in Kanyakumari I discovered that the government had enforced

a law prohibiting the removal of any sand from the beaches of Kanyakumari.

Uranium, the mineral used for making atomic bombs, had been found in some of

the sand. Nevertheless, I thought I should take my chances and stealthily

proceeded to gather the three different sands. I filled three bags with the

sands and concealed them in my bedroll. At the train station I hired a man

to carry my bedroll and luggage and moved on towards the station gate.

Standing at the gate, I saw the ticket collector and two policemen. The

ticket collector was checking tickets and the policemen were checking

baggage for illegal sand. I asked my man to stop and we both stood there

momentarily as I contemplated the situation. Pondering over my next move, I

mentally prayed to Bhagavan, " You wanted me to bring this sand. Now look at

this—police! What am I to do? " As soon as I had prayed thus, the policemen,

for some unknown reason, turned and looked in a certain direction and walked

away from the gate. I immediately told my man, " Let's go, " and we passed

through the gate and boarded the train.

 

When I returned to the ashram and brought the bags of sands to Bhagavan, he

called everyone around to come and look. Later, the sands expected from the

advocate arrived by post, but the bags had broken en route and the three

varieties of sands mixed, making them useless. When Bhagavan heard that he

remarked, " If Balaram Reddy had not brought the sands, how could we have

gotten a fresh consignment on time for the consecration ceremony? " Krishnaprem

finally returned to North India after his tour of the South.

 

Sources:

 

1) http://www.arunachala.org/newsletters/1996/?pg=jan-feb

2) http://www.arunachala.org/newsletters/1996/?pg=mar-apr

 

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