B.: Why all these fancy items? You yourself have family-members who are suffering from asthma: is that not so? Is this body more important than or in any way superior to those bodies? How is it that ignoring them you have brought this medicine over to me? If you give this to those who truly need it, they will feel happy. I have no use for such things. I cannot think “Oh! we are taking medicine for our good health.” and feel elated. [smiling, in demure fashion saying—] I hope you are not angry with me…!

I was told that the Maharshi had his finger on the pulse of the whole ashram, although he appeared prima facie totally unconcerned with all mundane affairs. For instance, when in the Hall, he was supposed to know what was going on even in the kitchen — and incidentally I was surprised to find that he himself assisted in the cutting up of vegetables for the daily meal.
I was also told that he knows what is passing in the minds of people. Of this latter ability, I had a small personal experience.

A certain man who, I learn, puts on juggling performances every year during the Karthigai Deepam festival, has come to the Hall; he has questions to ask of the master—

Q.: Does Sri Maharshi possess the power to turn his body invisible at will? Does Sri Maharshi possess the power to materialise objects out of nothing or thin-air?
B.: Sri Maharshi does not even possess a will.

For the most part of today I was unable to go to the Ashram. Since Sri Cycle-Pillai seemed to be indisposed for the time-being with one of his occasional abdominal ailments, and was thus not in a position to do his usual chores for the Ashram. The sarvadhikari [manager] has asked me to purchase roots of the shathavari [Asparagus racemosus] plant from a herbs-dealer who put up his wares in different parts of the town on different days.

A scene took place in the Hall, wherein the master upbraided the sarvadhikari [manager] in front of all the attendees. Seeing the dilapidated condition of the Draupadiamman-temple near the Ashram, Mr. Knowles had donated a sum of 75 rupees toward its upkeep and maintenance, with a view to prevent at least further incremental damage to the somewhat neglected ancient shrine on account of efflux of time; he had donated the sum to Sri Sadai Chettiar, the temple’s manager. The sarvadhikari had come to know about this, and had wrested away the sum in part from the poor man, telling him,

Much of the content presented here, showing Bhagavan reeling off verses from the Bible and other texts, are done so with the implicit assumption that the reader would naturally give himself to understand that Bhagavan was reading out from a book; certainly Bhagavan did not burst out with these lines of prose or, as the case may be, poetry, from extempore memory – at least, not in a majority of the cases.

Oh! Master of the Formidable Mountain! I was earlier like a filthy pig, consuming with eager relish the turds excreted by the sensory – organs. I came with a restless mind to impudently scrutinise your authenticity, but the moment your eyes fell on me, I became motionless like you, for you graciously annihilated my maleficent faculty of assertion – manufacture which arrogantly asseverated “I”, and immersed me in my own intrinsic inner state of Absolute Being, which in truth is only You.
I kiss the dust of your sacred feet everyday, for by drowning me once and for all in the unfathomable ocean of exultation which is verily You, you have devoured my traitorous mind forever.

During the Master’s lifetime, the practise existed in the Ashram for devotees to send in letters asking for all manners and varieties of things. Most begged for Bhagavan’s blessings in their endeavours, and specifically would mention that the sheet carrying the reply be sanctified by his hallowed touch.

Many wrote wanting their prayers or wishes to be fulfilled. Others solicited clarification on doctrinal points. Yet other epistles carried doubts raised regarding practice.

Late in the evening today, the sarvadhikari [manager] requested the master to formally oversee and approve of the preparations the Ashram has made, for the celebrations arranged for tomorrow. Tomorrow is the 40th anniversary of the day on which the master is said to have attained Eternal Union with Arunachala: 1st September, 1896.
Many devotees, Indians as well as Caucasians, have gathered together here now, and the place is overflowing with people.

Q.: How did Bhagavan finally persuade that boy, Vishwanatha Aiyyer, to return home?
B.: I did not. On that night when he was sleeping outside the ashram, I was sitting some distance away from the boy when I noticed that Shabarigirisan was sitting blissfully alone on the roof of the ashram, staring at the full moon in great contentment. When I looked at him, the languor [monkey] leaped down, pressed some ginger shoots into my hands and took them back; then he climbed back and was for sometime ingesting them. Then he did something nobody will believe. He came near us, poised himself on the floor in the Bakāsanam, and softly began whistling [or screeching], perfectly, the tune corresponding to ‘Endaro Mahanubhavulu…’.

The master laughs like a child and says softly,
“The redeeming power of Love alone makes one worthy of Grace. If you have a heart that knows to truly Love, be assured that you have the instrument in your hands with which to win over Emancipation. Love alone is the கடப்பாைர with which to prise open the terrifically strong knot of the Heart.”

The words make the hairs all over my body stand on end; a thrill of sheer, ecstatic joy runs up my spine, and I shudder involuntarily.

Q.: Can then an animal Realise the Self?
B.: It is not unheard of.

B. now looked at Chadwick, who was present in the Hall, squarely in the eye, and said:
When you came here first, you asked [me] how the Guru’s help is useful in bringing about Realisation. You were told that it makes the poisonous fangs of samsara ineffective. Now do you see?

Chad. merely looked uncomprehendingly vacant.
B.: Whilst the monkey was seated on this [pointing to his body], it was quite beyond the reach of the dog.

I had visited India on several occasions prior to this trip, but this was
my maiden venture off the beaten track.
I was told of Sri Ramana Maharshi, and even from the little I heard, I knew I would travel anywhere and put up with any inconvenience in order to meet him and experience the sanctity of his presence. The friend who gave me the welcome news of the Maharshi’s existence offered to take me to him, and so we arrived at Tiruvannamalai late one afternoon.

A strange, decrepit old sadhu, who claims he is a centenarian, has arrived at the ashram. When asked for his name he gives the response, ‘Purampoekku chamiyar’. He claims to have first met Sai Baba in 1898; ever since leaving the saint, according to him, he has never lowered his right hand; it remains pointing up towards the sky, index finger unfolded and outstreched straight but the other fingers folded in. The arm seems covererd with greyish-white dust or fungus and the
long fingernails have become an intertwined mass reaching down to the elbow.

Q.: Sometimes I feel thought stopping and the feeling of beingness underneath is exposed and revealed. At the same time a pulsating sensation is felt on the right-hand side of the chest. Is it right?
B.: Yes. Thoughts must cease and reason disappear for ‘I-I’ to rise up and be felt. Feeling is the prime factor and not reason.

Q.: Why should it be felt in the chest but not in the head?
M.: Because body-consciousness is located there.

Q.: When I see outside the sensation disappears. What is to be done?
M.: It must be held on to incessantly.

B.: The genuine state of Self is the non-dual Sahaja-stithi [ ]. This cannot be experienced because in that state there is no experiencer. Whatever is experienced is only unreal and illusory. The fact that an experiencer is available to assert ‘I experience.’ shows that all experiences are futile and worthless. ‘Who is the experiencer?’ is what we must find out. Some think experiencing bliss means that the Self is Realised. Nothing could be farther from the truth. Bliss is a dangerous distraction.

7th August, 1936
Early in the morning as usual the sarvadhikari [manager] arrives with wet dhoti [cotton wrap] and prostrates in front of Bhagavan whose eyes are closed. The meditating Aghori and myself are the only others in the Hall. Observing the master in a meditative inflection of comportment, I have, as always on such instances, closed my eyes. The sarvadhikari rises; he lingers for a fraction-of-a-second longer than usual. Then he moves toward the door.

Sri Gajapathi Aiyyer was a distinguished lawyer and a devotee par excellence of the Maharshi. He came to Ramanasramam in the 1930s. He stayed for perhaps six months and kept meticulous diaries of the meetings in Bhagavan’s hall.
He is the author of the core of the manuscript known as Aham Sphurana. It seems in 1950’s his friend Swami Rajeshwarananda wanted to publish these notebooks. At that time the ashram didn’t have the necessary resources. Now some 70 years later a manuscript has appeared, Aham Sphurana, which appears to contain the material from Gajapathi Aiyyer’s Red Notebooks.

‘When coming into the presence of the Jnani, some sensitive minds might alacritously plunge into instantaneous introversion. Then, their vasanas would- suddenly- put up a great clamour for attention. Caught between the desire to remain in the newly-discovered blissful thought- free state and the urge to satisfy demands imposed by the vasanas, such persons might, for a time, exhibit abnormal behaviour. But soon God’s Grace would set everything aright, provided there is a sincere determination to escape from samsara…’

Once upon a time there was an ascetic known as Kaushika. He always felt greatly proud of himself, since he felt he knew the intricacies of Vedanta in and out. He had left home to pursue study of the Scriptures and now he could confidently boast that he had mastered them all. One day, Kaushika was sitting under a tree, plunged in samadhi. Suddenly he found his concentration disturbed by a loud noise and he awoke from his samadhi.

I flinched, for when Bhagavan is angry- an extremely rare occurrence- waves of ire are felt by his devotees to be radiating everywhere in the ether. The sarvadhikari, however, seemed to be too pre-occupied with the contents of his head to pay any attention to what he must have surmised to be a coversation going on between Bhagavan and a devotee. He rose from his prostration and went to the door.

Chad.: How had she come to know about Bhagawan? Paul Brunton’s Secret India was not published then.
B.: She had read about me in the International Psychic Gazette, but that article had not motivated her visit. Reading that article, she had become briefly fascinated with the ‘Hindoo-saint’ described therein; later on she forgot all about him. One day, she seems to have heard a knock on the door of her apartment, situated near Stonewall Inn in Manhattan. On opening it, who should be standing there but Sri Ramana Maharshi himself! [laughing]

Q.: I cannot so easily let go of everything as suggested by Bhagavan, because my family will raise objections if I try to renounce the world.
B.: There is no need to leave home. Discard the contents of the mind and thus throw the faculty of mind away. That is real renunciation. Physical renunciation will make you think, ‘I have renounced everything.’ Nothing could be more dangerous. Here we practise only mental renunciation.