|
 |
|
| |
| Home |
|
|
|
|
| Recent
stuff |
|
|
Nothing Existed Except the Eyes of the Maharshi
by N.R. Krishnamurti Aiyer. Oct. 29, 2001
Who Are You? An Interview With Papaji by
Jeff Greenwald. Oct. 24, 2001
An Interview with Byron Katie by Sunny
Massad. Oct. 23, 2001
An Interview with Douglas Harding by Kriben
Pillay. Oct. 21, 2001
The Nectar of Immortality by Sri Nisargadatta
Maharaj. Oct. 18, 2001
The Power of the Presence Part Two by David
Godman. Oct. 15, 2001
The Quintessence of My Teaching by Sri Nisargadatta Maharaj. Oct. 3, 2001
Interview With David Godman. Sept. 28, 2001
The Power of the Presence Part One by David
Godman. Sept. 28, 2001
Nothing Ever Happened Volume 1 by
David Godman. Sept. 23, 2001
Collision with the Infinite by Suzanne
Segal. Sept. 22, 2001
Lilly of the Valley, the Bright and Morning
Star by Charlie Hopkins. August 9, 2001
|
|
|
Our
email address is editor
@realization.org.
Copyright
2001 Realization.org.
|
|
|
|
|
|
|
|
|
| |
| |
|
Though
he had clearly arrived in a state of intense devotion,
this first visit did not go smoothly. B.V. Narasimha
Swami interviewed Muruganar while he was researching
his biography, Self-Realization. This is
what Muruganar told him in February 1930:
| |
Two
or three days after my arrival I was given
some medicine. I do not know what it was,
but it excited me and overpowered me. I
sat in front of the Maharshi and concentrated
my mind on his person. After a few minutes
I had a vision of brightness. It was a suffused
brightness all over his body and around
it. The body was, however, distinct from
the surrounding light. How long it lasted
I do not know, so wholly lost was I in contemplating
the vision. Kunju Swami, Dandapani Swami
and Arunachala Swami were present while
this was going on. Maharshi then appeared
to me as Christ, for what reason I cannot
say, and again as Mohammed and other great
souls for similarly inexplicable reasons.
I lost my former personality during this
period, for it was submerged and lost in
a huge ocean wave of a new state of spirituality.
I was feeling that all my experience was
dream-like, vague, insubstantial, and mysterious,
in spite of the feeling that I was still
in the waking condition. I was obsessed
by this fear that my former worldly waking
state was being smothered and my former
self plundered of its sense of reality and
individuality. I felt that as a consequence
I might be perpetually held down to this
strange life in Tiruvannamalai and be forever
lost to my mother whose sole support I was.
So
I bawled out some words to this effect:
'Here are a band of robbers called siddhas
at whose head is this Ramana Maharshi! They
are all intent on capturing souls who approach
them in the waking condition and rapidly
charming them into this mysterious siddha's
sort of life and adding them to their group!
As it would not be within the power of my
mother or anyone else to see me or take
me back from their iron clutch, I must start
off from here at once!
|
|
|
|
|
 |
|
| Again
my fears were roused that should I continue in his
presence longer, I should be lost to my mother.
|
|
 |
| |
I
also added, looking at this bright dazzling
figure of Maharshi and addressing him: 'So
here I am, unable even for a few moments to
endure this light. How wonderful it is that
a woman, your mother, should have carried
you in her womb for nine long months.'
In
this high-strung state, and in this unique
strain, I went on haranguing for over an
hour, punctuating my remarks by repeated
prostrations to Maharshi. After that I wandered
about here and there with Kunju Swami and
Arunachala Swami, mostly around Pali Tirtham
and the Chengam Road until about 3 a.m.
I felt that all attempts to escape from
the ashram were futile as the whole of Tiruvannamalai
was giving me the same oppressive feeling,
submerging my personality. [I felt] that
Tiruvannamalai and the Maharshi were co-extensive
and synonomous.3
A
few days later, during the same trip to
Tiruvannamalai, when I had no medicine to
excite me, I again sat before the Maharshi
and had a similar experience. Once again
the figure of the Maharshi became brilliant,
and my sense of personality was again submerged.
Again my fears were roused that should I
continue in his presence longer, I should
be lost to my mother. So at midnight I hurried
from the ashram into the town and spent
the night in the house of one of my pupils.
In
the succeeding months I came to visit on
many occasions. I used to listen to people's
queries to the Maharshi and his replies
to them. I was gradually influenced by him
and my outlook on life was getting altered.
After my mother died in 1924 I left my job
in July 1926 and I came to Tiruvannamalai,
making it my permanent residence in the
middle of 1926. I have continued here ever
since, and I have now written over a thousand
verses about him.4
|
|
|
|
|
|
This
account is so excessively self-deprecating, I
can only conclude that in the final paragraph
Muruganar was deliberately downplaying his experiences
and accomplishments.
|
|
|
 |
|
| "He
was so attached to Bhagavan's presence, on many
occasions he would find it physically impossible
to board the train."
|
|
 |
|
Muruganar
made a second visit to Bhagavan about three months
later and on that occasion he also had a vision
of Bhagavan surrounded by light. He again had
the fear that if he remained at Ramanasramam he
would become a sannyasin. Since he was
still very attached to his mother and feared that
she would be left without anyone to support her
if he abandoned his career to live in Tiruvannamalai,
he fled Tiruvannamalai after only one day and
returned to Madras. It was on this visit that
Bhagavan encouraged him to write poetry using
the same style and subject matter that Manikkavachagar
had used more than 1,000 years before. Sri
Ramana Sannidhi Murai, one of Muruganar's
major works, closely follows the format of the
Tiruvachakam, Mannikkavachagar's most celebrated
poetry collection.
For
the next three years, Muruganar was a regular
visitor to Ramansramam. He would come whenever
he had free time and was so attached to being
in Bhagavan's presence, on many occasions he would
find it physically impossible to board the return
train. He would wait on the platform in the station,
watch the train leave, and then return to Ramanasramam.
When he was asked about this, he would say that
his body could not step onto the train. After
this had happened a few times, Bhagavan would
send someone to the station with him to force
him to get into a carriage.
|
|
|
|
3.
I asked Kunju Swami what he remembered of
Muruganar's first visit.
He
replied, 'We didn't know what the problem was.
He was babbling incoherently and seemed very agitated.
Bhagavan asked us to keep an eye on him because
he didn't look like he was capable of looking
after himself. Bhagavan's darshan sometimes
had a very dramatic effect on new visitors. We
knew that nothing bad could happen to a visitor
while he was under Bhagavan's protection, so I
wasn't really alarmed by Muruganar's behavior.
He just needed someone to look after him for a
few hours till he calmed down.'
It
is possible that the 'medicine' that Muruganar
was given was ganja since there were several
sadhus who congregated around Bhagavan
who regularly took this drug. Bhagavan frequently
expressed his disapproval of this behavior, but
it still continued on the fringes of the ashram.
Verse
339 of Sri Ramana Sannidhi Murai seems
to refer to this dramatic first visit to Bhagavan:
To
those who come to you, O Lord,
Your
grace is like the ocean vast.
When
I, on service bent, had reached
Your Feet, with smiling face you glanced
At me, and at that moment you
Revealed to my mind's eye
Rare visions, various, wonderful,
Never by man beheld before!
(Click
to return to text.)
4.
I discovered this account while I was cataloguing
the Sri Ramanasramam archievs in the early 1980s.
The manuscript was in B. V. Narasimha Swami's
handwriting. I doubt that Muruganar himself would
have described his first days in Tiruvannamalai
in this way had he been prevailed upon to write
an account himself. This version was published
in The Mountain Path, 1981, pp. 84-88.
(Click to return to
text.)
|
|
|
| Copyright
2001 David Godman. Reprinted by permission. |
|
|
 |
 |
 |
 |
 |
This
article is reprinted with permission from
the book Power Of The Presence Part Two.
To learn where you can order a copy, click
here. |
|
 |
 |
 |
 |
This page was published on October 15, 2001
and
last revised on October 25, 2001.
|
|
|
 |
|
|