The Maharshi

JUL/AUG 2008 VOL. 18, NO. 4

Yogi Ramiah
B. V. Narasimha Swami was the first English biographer of Sri Ramana Maharshi. He asked many devotees
and disciples to write about their lives and experiences with the Master. Yogi Ramiah submitted a 2000 word
essay, from which B.V.N. extracted a short edited account to print in his book, titled Self-Realization.
The following is B. V. Narasimha Swami’s edited account published in Self Realization, followed by the full
autobiographical essay written by the Yogi himself. All this text has been printed in Arunachala’s Ramana, Boundless
Ocean of Grace, Book II, published by Sri Ramanasramam and available at the Ashram Bookstall in Tiruvannamalai.

Y ogi Ramiah belongs to the community of Reddiars and was a wealthy land proprietor of
Annareddipalayam, near Buchi Reddipalayam, Nellore District. He received hardly any
education. Being the sole owner of his properties he had every inducement to pass his days merrily
with his thoughtless companions, boys of his own age. But at about the age of eighteen his thoughts
took a serious turn and he gave up his former associates and took an interest in religion.
A Brahmin Guru imparted to him the Rama Taraka palayam, telling him to “Go and do your tapas in the
Mantram and asked him to repeat it five thousand times seclusion of your garden and later on I shall come and
daily. “If the number is exceeded, what then?” asked the see how you have progressed.” Ramiah returned home
ardent youth. and went on with his tapas. He developed both breath
“So much the better,” was the Guru’s reply. control and meditation without any one to help him. He
“If I repeat it always?” was the next query. The Guru was able to remain several hours in a blissful mood,
was delighted at the keenness of the disciple’s enthusiasm beholding the tip of his nose, i.e, breath being easily
and expressed warm approval. regulated and stilled. His mind was equally stilled and
Ramiah went on with his japam from morning till happy. Perfect continence, sattvic food, just barely
night, whatever he might be doing. He also began to enough to keep the body and mind working, and intense
practice pranayanam, breath control. Consequently, devotion through his japa to God (Rama) carried him
vairagya, or disgust with his worldly surroundings, grew soon to illumination in samadhi. He noted with surprise
so strong in his breast that he suddenly left home to go how God Rama as an external being vanished and gave
north to perform tapas in holy places like Kasi, etc. place to the feeling of God in the Self. Again he noted
On the way, he met his Guru who asked him if he that though at the outset he retained the distinction
had obtained his mother’s permission for the pilgrimage. between himself (the subject) and the objects he
When he admitted that there was no intimation or perceived or thought of, the distinction was dissolved as
permission, the Guru sent him back to Annareddi- soon as he was lost in Samadhi, when he experienced
 THE MAHARSHI 2.

no real difference between subject and object. ‘Could

the two be after all identical?’ was the thought that
occurred to him. As it was a novel and puzzling
experience, he did not feel sure of his conclusions and
asked local pundits about it. Their replies did not satisfy
him. So he came to Tiruvannamalai in 1925 and in
Maharshi’s presence asked Kavyakantha Ganapathi
Sastri about it. “The subject is of course different from
the object,” was the Sastri’s reply. Ramiah was
disappointed and looked up to the Maharshi, who at once
supplemented or corrected the Sastri’s reply: “Subject
and object are distinct in the phenomenal world to the
ordinary man, but in samadhi they merge and become
one.” Ramiah was very glad to note this corroboration
from this eminent Swami. Thence forward he took
Maharshi as his sole guide.
For many years he still continued with his life of yoga,
with mounam (silence) and tapas, as its support. He ate
little, controlled his breath and stayed many hours at a
stretch in blissful ecstasy, mostly in the cottage of his own Yogi Ramiah sitting on the ground, B. V. Narasimha Swami
garden. He would also stay for a few months each year behind him, with pencil and paper. Circa 1929
with Maharshi at Ramanasramam. He loved and was loved
by the Maharshi. As Yogi Ramiah did not know Tamil, Formerly I had many friends, but the feeling of
the Maharshi translated his Tamil poems “Upadesa Saram” friendship for them left me. I couldn’t leave the contin-
and “Ulladu Narpadu” into Telugu. In appreciation, Yogi uous dhyanam (meditation) even for a minute. I used to
Ramiah helped in repairing Palithirtam, in the construction feel sorry that the nights were being wasted in sleep. I
of Asramam hall and the Asramam well. used to feel that I was meditating even in my sleep. I
The original manuscript, wherein Yogi Ramiah tells used to be in meditation when I awoke. I used to get up
in his own words about his life and experiences: at 3 o’clock in the morning, bathe and, sitting in a
From my boyhood I had great devotion (bhakti) secluded place, would meditate till 8 o’clock. From 8
towards Sri Rama Namam. Till I was nineteen years old a.m. to 11 a.m. I would read Bhagavatam. After meals I
I was generally of a rajasic temperament and was fearless. would listen to Bhagavatam read by a Brahmin. In the
I used to listen attentively whenever elders recited stories evenings, I would go outside the town and meditate
of God or taught dharma; and I used to make friendship sitting alone. Even if such a place be the pathway used
with such elders. Once I heard of the life of Kabir from by men and cattle, I would neither know of or hear
an old gentleman and at once I became sorrowful that I anything during meditation. I used to offer puja,
had wasted my life till then. ‘How to get undistracted imagining the form of Vishnu in my heart.
devotion (ananya bhakti)?’ ‘How can I become fit for When Brahmanantha Thirtha Swami was at Nellore,
God’s mercy (kripa)?’ These were my desires. Though I I went and prayed to him to give me upadesa and teach
was not a bhakta from childhood like Kabir, I got vairag- me yoga so that I could meditate upon Rama and conquer
yam and wanted to do penance (tapas) like Valmiki, until the mind. He then gave me Rama Tarakam Mantram and
the body is covered with ant hills. I then knew that asked me to meditate on it, observing pranayama, for a
penance meant meditating on Rama Namam little while, at the time. He said that to practice pranayama
continuously like the constant flow of oil, and to be in vigorously, solitary living and food restrictions are
samadhi, forgetting this body. Thus I acquired bhakti and necessary.
vairagyam. Subsequently love for the body I was then meditating by focusing my attention
(dehabhimanam) disappeared. towards the middle of the eyes. In a short time, Chitkalas
 THE MAHARSHI 3.

(guiding spirits) began to appear in a variety of ways, and pranayama. Gradually I achieved breath retention.
but they disappeared after some time. Then a flame like Now and then I used to feel the sushumna, subtle force,
the sun began to appear. This would appear even when rise up. Since then a jyoti began to appear. For some
meditating with eyes closed, but there would be nothing months there was no body sense and the Self was all
when opening my eyes. I thought that Surya Bhagavan pervading. Ahamkara disappeared. It was realized that it
was appearing. Knowing that the vision was from inside, was not I that was meditating, the I was the witness of
I began to practice vigorously. After some time the vision the ahamkara, that I really am Atman and that this is my
assumed a clearer form like the moon. Later on in the true form. The external vision decreased by constant
place of this moon a jyoti began to appear. While in this concentration of the Self.
condition, the drik (subject) and drisyam (object) would There was no desire to eat anything. In spite of bodily
disappear and I would feel that the atma was Poornam, difficulties the mind was always happy. I was thinking
the Perfect survivor. At that time this condition would of Rama in saguna aspect and offering puja to Hari in
not last continuously, but would only recur from time to my heart.
time. I then got extra vairagyam. It was at that time that As the external vision decreased, I wanted to go to
I left my home. experienced gurus with Brahma Nishta and tell them
Without telling anybody I wanted to go to Dandaka about my experiences and to find out what their
Forest and do penance like Valmiki and the rishis. Before experiences were. By enquiry I found out that there were
traveling north, I got down from the train to meet my many who had read books only, without experiencing
Guru at Bapatla, in the Guntur District. As soon as he the Self and I could not find any with Brahma Nishta. In
saw me he asked whether I had left home after informing my boyhood when I came on a pilgrimage to Arunagiri I
my people. I told him the truth, that is, that I did not saw Bhagavan. Since then, at times, I used to think of
inform anyone. He then told me, “You cannot stay there him. Learning that Bhagavan knows Telugu, I went to
(Dandaka Forest) and do penance. There are many him, offered my respects, sat in his presence and was
difficulties there. Have an asramam in your village and looking at him. I found that he was introverted, his eyes
do penance there. I will come and see you occasionally. were not moving, breath appeared to have stopped —
Go back home to your village.” Before leaving to return no movement was visible in him. Seeing that, I also
to my home, he gave me upadesam. turned my vision inside. As I had acquired dharana siddhi
When I first got vairagyam I started a water pandal at the tip of the nose, I found it easy to turn my vision
for distribution of water on Narasimha Jayanti days. It is inside. When the vision is turned to the drik (subject)
still going on. I started my own asramam and named it inside, the drisya (objects) are not seen. Self was all
Rama Asramam. It has been useful for meditation and pervading and perfect (purna). In this state I was sitting
also other purposes. Within two years of my spiritual for two hours. I came to the conclusion that when the
life there was a break in yoga. I felt very sorry for this mind was subdued and the objects are not seen, the
break and with firm determination, giving up all things, subject and object are merged in the Self, and that Self is
I joined this Rama Asramam in 1922. By constant all pervading and perfect. Ganapathi Sastri had come
meditation, sitting on an asana, I used to become fatigued. there and I questioned him about this. The sastri replied
To get over this fatigue I would immediately do that the subject and object are different. I couldn’t agree
pranyama. While doing this and learning from books, with what he said. Bhagavan immediately said that when
such as Jnana Vasishtam, Bhagavad Gita and the mind is subdued there is only one thing, and that the
Bhagavatam, that yoga should be practiced keeping the subject and object are not different. I felt very happy on
lakshyam at the tip of the nose, I began to do likewise. hearing this and concluded with certainty that he was
Practicing like this for some time and seeing nothing at the Guru and that he had realized the truth.
the end of the nose I began to feel discouraged. I then told Bhagavan about my eyes and he replied
Summoning confidence, however, from my firm belief that they would get right after some time and that there
that what is written in the sastras can never be untrue, I was no danger. As it was Kartika Deepam time and, as
gave up interest in food and sleep and assumed a there was a big crowd of people, Bhagavan said that if I
meditative posture. I was always doing dhyana, dharana went to see him in the night it would be more convenient.
 THE MAHARSHI 4.

I agreed and went away. When I went there in the night, always stay in my cottage or with the Maharshi. And as
the doors were closed and all inside were asleep. Thinking speech may cause chitta chalanam (thought movement),
it would not be proper to disturb them in their sleep I I observed mounam (silence).
lied down on the pial outside. As it was the winter season Some time later I came to see Bhagavan again and
the cold was severe, mosquitoes began to bite and I was was in the Asramam for some days. One day I told him
unable to sleep. At about three in the morning Bhagavan about my experience of that time. I told him that at the
came outside and saw me. I prostrated. Bhagavan who time of meditation only, the whole thing would appear
was all kindness said that I had been put to much trouble to be one, and then at other times the subject and object
and asked me to come inside and sleep by his side. That appear to be different, and I asked him how this difference
night I asked him some questions: would disappear. He told me that there was still deha-
Q. What is Nirvikalpa Samadhi? vasana, i.e., attachment to the body, and asked me to
A. That which has no sankalpam to Nirvikalpa. carry on with my meditation till it disappeared entirely.
Q. In Samadhi, will there not be even the Brahma I then asked him to tell me how to concentrate. He
Bhava? then said: “When a man dies the funeral pyre is prepared
A. If there is Bhava, it will not be Nirvikalpa. with fuel and the dead body is laid on the pyre. The pyre
Q. What is meant by Rama? is lit. First the skin is burnt, then the flesh, and then the
A. That in which everything takes its origin, exists bones, until the whole body is converted into ashes. What
and disappears, is Rama. remains thereafter? Only the spirit. But by Self inquiry
I then determined that all practices are only means the spirit also disappears.
to attain this final stage. I was giving up my former “When this dehavasana goes, ahamkara also vanishes
spiritual practices little by little. I felt immensely attracted and the Self alone remains.”
to Bhagavan and felt quite at home in Ramanasrmam. He had composed “Upadesa Saram” in Tamil. I
Bhagavan was all love. After meeting Bhagavan I did prayed that he might translate it into Telugu. He rendered
not go to any other Guru. it in dwipada (couplets) form in Telugu. I then stayed in
I then read the life of Maharshi. By reading it one the Asramam for some days, went abroad for some time,
acquires vairagyam and dispassion. Just to see him is and then returned to my Asramam. I then gave up
upadesam; to sit in his presence gives peace. This is my everything. When I returned to Tiruvannamalai I would
firm belief. sometimes stay in the Mango Tree Cave near Mulaipal
After some time, with Bhagavan’s permission, I went Thirtham
back to my native place. I would come twice every year After Bhagavan had composed “Ulladu Narpadu” in
to see him. I heard blessed words from him regarding Tamil (“Reality in Forty Verses”), I prayed to him to
his experiences.The Swami himself would look after my teach it to me in Telegu. He rendered it into Telegu prose
food arrangements. Just as a father would nuture and taught it to me. Reflecting on what he taught me the
motherless children, he was always filled with limitless mind was subdued and dissolved in the Self. Now nothing
kindness. As I have no strength to walk any distance, I different from Self is seen.

Advent at Arunachala
Advent
All are invited to join us in celebrating the 112th anniversary of Sri Ramana Maharshi’s Advent at Arunachala.
The program will include parayanams, bhajans, talks and puja, followed by prasad (lunch).
In Nov
Novaa Scotia, Canada
Sunday 31 August — 11:00 AM
1451 Clarence Road, Bridgetown, NS B0S 1C0 / Tel: 902.665.2090
In New YYork
ork City
Saturday 6 September, 2008 — 11:00 AM
Arunachala Ashrama, 86-06 Edgerton Blvd., Jamaica Estates, NY 11432 / Tel: 718.560.3196
 THE MAHARSHI 5.

I took the next morning pix of the people

Contact Prints of Henri 2
digging the grave ; there had been a
discussion lasting all night between the
Cartier-Bresson brother and the different cliques about
the place where the B. should be buried.
The grave digging started late, and the

H enri Cartier-Bresson was born in 1908 and died in

2004. He was the world-famous French photo-
grapher that was considered to be the father of modern
funeral got late, and to my great distress
instead of being at 2 pm as planned it got
to be only at 6 pm, and no flash could
photojournalism and the master of candid photography. catch the frenzy of the scenes. Just bad
In April 1950, he was present in Tiruvannamalai to take luck. Being a realized soul, B. was going
to be buried and not cremated. I took pix
the last series of photographs of the Maharshi, prior to 3
of Swami Mouni , one of the secretaries.
his Mahasamadhi. He used to be a lawyer. He made then the
Sri Ramanasramam has in their archives a good vow of silence; now he is still begs at
number of the photographs he took of Bhagavan, but night for his food, he has a long beard
not all. A keen devotee has been relentlessly pursuing adjoining his hair and a big cloth around
all the photos from the Henri Cartier-Bresson his shoulders.
4
Foundation in Paris. He has succeeded in obtaining from Major Chadwick and other disciples were
chatting sitting on the wall by the side
the foundation a copy of contact prints of relevant
of the room of the B. He tried all the time
photos, along with Cartier-Bresson’s notes. These to hide from my camera. And another row of
contact prints are small in size and contain photographs disciples with a well-known saintly person
yet to be printed. The Foundation has not yet agreed to second to the left and quite dark skin:
5
provide us with the actual prints. Yogi Ramaih .
On reading the contact-print notes, it becomes clear
that Cartier-Bresson was caught up in the momentous
occasion of Bhagavan’s demise and sincerely wished
to preserve it on film. He seemed frustrated in his
attempts by the overwhelming crowd, proper light
considerations and equipment failure. But in spite of all
this, being the master of capturing decisive moments,
he succeeded in what no other photographer could do:
5
create a visual document of the final days of the Master.
Except for a few minor punctuation marks, Bresson’s
notes below are reproduced as he typed them. The
footnotes in the text indicate the photograph described. 4
I flashed the Bhagwan as soon as he died
1
while he was still in his bedroom and then
while taken across to the temple and exposed
there all night. When I took my first flash
1
it created quite a sensation among the simple
people from the town who were there and
they stated clapping their hands on their
cheeks in the religious manner. It was a
kind of awe; they had never seen a flash
before and at the very moment of the death
of Bhagwan, some minutes before, at 8:45,
they had seen a slow comet across the sky,
dying out on the mountain. So they thought
2 3
the comet was back in the room.
 THE MAHARSHI 6.

By this, it seems that when we fall out of our

Letters and Comments mother’s womb the book of our life falls out with us
and we have no choice but to act in accordance with the
Invent our own world view script written on each page.
Is it really necessary to analyze in terms of ego, But the Maharshi goes on to say, “Everything is pre-
attachment, surrender, atman and Brahman, etc. Does determined. But a man is always free not to identify
it really matter what we believe, so long as the beauty himself with the body and not to be affected by the plea-
of our ideals attract us? Might we just invent our own sures or pains consequent on the body’s activities.”
world view if it seems more natural and authentic? “Not to identify” with the body is the only recourse
Kansas, USA or freedom we have, he says. Not many can accept this
Whatever the world view is, it is a product of our statement. It just sounds so fatalistic on the surface.
own invention. For example, if we experience peace But let us say that we do choose not to identify with
and beauty within, we will see the same without. Cer- the body, we detach ourselves from its activities and
tainly, we should slowly gravitate towards what is “natu- cease to identify with the mental activities also. Will
ral and authentic” and leave behind what is unnatural the body drop dead? Not likely. Our activities will go
and deceptive. To analyze and determine what is “au- on, according to the script written by the Author of the
thentic” or real, from what is false or unreal, is the proper Universe. And, amidst the activity or inactivity, we will
use of our intellects. be free, resting in peace and eternal happiness.
There may be beauty in our ideals and this may at- So, to your question, “Does prarabdha karma just
tract us. But for these ideals to become a living experi- move easily along…?” I would say, ‘Yes, certainly’.
ence a heroic effort is required, for most aspirants. One The trick is not to identify with it, or attempt to direct
should never give up the effort and rest in the comfort it. Our self-asserting will only produce internal conflict.
of an ideal, however beautiful it may be. In practical terms, for the sadhaka, it is best just to
Editor attend wholly to what presents itself to us right now
and forget all past and future. We must trust in our Guru
Making external changes or God. He will do what is best for us.
If I could ask a question: Inner self-attention, it Editor
seems, doesn’t need any particular set of circumstances,
Was he not Effulgent?
but what do you feel is the correct attitude toward mak-
I read the May/June 2008 newsletter, and now have
ing external changes in ones life?
two questions. It is noted that someone asked the
Does prarabdha karma just move easily along, or
Maharshi why he was not tejomayam, which is trans-
do you think what feels like a move by “me” is called
lated as effulgent. Is Maharshi saying that he was not
for?
effulgent? I thought he pretty much was, which is what
My life is quite open right now. There is sometimes
people felt around him, his effulgence. So, is he saying
a restlessness to want to be part of a setting somehow,
he didn’t have effulgence?
as opposed to my quite-alone way right now. Then,
Maharshi says that one could concentrate on the
though, there is often great gratitude for such opportu-
saktistana, translated as power-seat, and could develop
nity for solitude.
this effulgence, but he never felt like it. I have never
California, USA
heard of saktistana. Is that a chakra? If so, where is
Sri Ramana Maharshi’s teachings, relating to the it? I am unclear about this whole thing, as it is clear he
decisions we make in life that affect our outer circum- had effulgence. Then, mention is made of the
stances is very clear, yet incomprehensible to most shadadhara, which I also have never heard of, and
people. someone asks where it is. What is that and where?
He says that all the activities we are destined to In light of my earlier question about the cow’s en-
undertake in this life are already programmed, as it were, lightenment, I read a piece someone posted on the web
and we have no freedom to accept or reject them. that said that we need to accept that Maharshi
 THE MAHARSHI 7.

was a son of India and that he accepted some of the He also never went in for mystifying or supernatural
milieu, perhaps uncritically. He accepted certain my- spiritual powers which you can learn about in Raja Yoga,
thologies. It’s clear that it flies in the face of reason Kundalini Yoga, Shakti Marga and other schools.
that a cow could attain enlightenment, what to say about About the cow’s liberation, unless we are at a level
the crow. We may have to face that even Ramana had of spiritual experience equal to that of Ramana
his limitations in terms of his culture. He must not have Maharshi, it is not possible to discern what the Maharshi
seen everything clearly, even if he saw the Truth. It took as truth or as not truth. What may fly in the face of
seems that you can see and be the Truth and still be our reason may be a clearly experienced truth to the
wrong?! I would rather see him as perfect, but I have enlightened. The influence of Indian culture was cer-
to admit, it seems he believed certain Indian myths. tainly expressed in the Maharshi’s actions and beliefs,
Otherwise you have to explain how a dog, cow and crow just as the influence of our American culture is expressed
could attain self-realization, without having much in in our ways of thinking and living. But those beliefs,
the way of selfhood to overcome. especially in the Maharshi’s case, cannot be assumed
USA Questioner erroneous by an onlooker who sees the world only
By saying ‘tejomayam’ the questioner was asking through the adjunct of a mind and not through the om-
why the Maharshi is still in a bodily form although Self- niscient vision of the Universal Self.
realized. He erronously believed that a realized being What may appear irrational to us, may be experi-
merges in light and becomes disembodied at the mo- enced as a living truth to a Sage. Mind is not the true
ment of realization. Bhagavan was trying to correct his measurer of truth. Consciousness freed from mind is.
understanding of this point. Editor

Ramana Satsangs
Satsangs with recitations, songs, readings and meditation have been going on in a few places near or in large
cities. Some of them are weekly. If you would like to attend any of these, please contact the individuals below for
more information.
Atlanta Ar ea — Mangalam Kalyanam (678-546-0378 / [email protected])
Area
Ann Arbor
Arbor,, MI — Mohan & Gayatri (734-623-7199 / [email protected])
Boston, MA — Abhirami and Venkat (508-358-1144 / [email protected])
Connecticut Ar ea — Prashanth & Shobana (860-691-1862 / [email protected])
Area
Dublin,Ohio — Abilash & Madhavi (614-789-9058 / [email protected])
Miami, Ft. Lauderdale Ar ea — David & Janet Rubinson (954-755-4758 / [email protected])
Area
San FFrancisco
rancisco Ar ea — Karthik & Sunita (510-656-2752 / [email protected])
Area
Los Ang eles, CA — Natarajan and Indira Venkatesan (310-473-9441 / [email protected])
Angeles,
Washington, D.C. Ar ea — Uma and Santosh (301-528 - 5526 / [email protected])
Area
Ottaw a, Canada — Anantha Padmanabhan (613-733-8250 / [email protected])
Ottawa,
Tor
oronto, Canada — Krishnan & Padma Sastri (905-849-6005 / [email protected])
onto,
Toronto, Canada — Thiru (905-686-6592 / [email protected])
oronto,
Vancouv
ancouverer
er,, Canada — Zoya (778-863-9692 / [email protected])

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