One day, Krishna was reading a book in rapt attention. A friend named Ramana Padananda came to see him. He was a great disciple of Bhagavan Ramana Maharshi of Tiruvannamalai. Krishna and Ramana Padananda had met each other sometime ago near the waterfalls of Kurtalam. Ramana Padananda suggested that Krishna should
have a shower under the waterfalls. Since then they had become close friends. Now and then Ramana Padananda visited Krishna and borrowed money from him which he never returned. Still Krishna never sent him away empty-handed. Whoever he might be, if anyone stretched his hand out to him seeking help or support, he would never turn him down. He was known among his friends as a “Bhola Sankar”52
regarding money matters. For some reason or other he never attached importance to money. He did not care if the money that had been borrowed from him was ever retuned. He never asked for it.
Ramana Padananda had visited a number of hermitages and gurus in search of Truth and finally reached the abode of Ramana Maharshi where his search for higher knowledge came to an end. He took sannyasa and changed his name. He was steeped in tradition.
He was attracted to Krishna in the very first meeting. In course of his interactions, he became more attached to Krishna as he was totally impressed by his purity of heart and transparency. Krishna’s plain and blunt manner of speaking without reserve or pretension fascinated him. He noticed that on the surface Krishna was rough and tough with insufferable arrogance, but underneath this adamant nature, he was simple, sober and lovable.
The two of them had many lengthy philosophical arguments. Like Parasurama who had massacred Kartaviryarjuna of thousand arms with his powerful axe to revenge his father’s death, with his scorching logic Krishna vehemently attacked tradition and its methods. Ramana Padananda was overwhelmed by his arguments and was unable to countenance them.
Krishna emphatically decried tradition belittling a guru’s role: ‘I would not bow my head or bend my knees before the so-called gurus. I detest their platitudes. None of them inspired me. They lost their credibility.’
‘How can you treat all gurus in the same manner just because a few of them proved to be impostors? There are genuine gurus amidst us. Without a guru how can there be philosophical and spiritual progress? A guru is a light in the search in darkness. A guru is the dispeller of our ignorance. Only a guru can recognize your true identity,’ said Ramana Padananda defending his point of view.
Krishna laughed mildly raising his eyebrows in a peculiar manner and said, ‘Do we have any identity at all? That is my question. Even if there is such a thing, where is the proof that the so-called guru really knows it? I erased all such identity marks in myself. I have one basic and fundamental question? Is there any absolute all-time Truth which is over and above time? Is the realization of such a Truth the sole aim of man? I want a reply supported by proper evidence and proof. Replies quoted from some scripture and those that are not based on experience are discarded totally.’ He paused for a while, took a deep breath and continued:
‘The prophets, yogis and jagadgurus53
have mentally derailed and are side-tracking and misleading the entire world. Right now I doubt even Gautama Buddha. Buddha might
have had an illusion of himself as having realized Truth and misled humanity,’ he said bluntly.
Ramana Padananda was taken aback, dumbfounded. He kept quiet and did not argue any more. How could anyone argue with a man who had uprooted all spiritual pursuit? Was he an atheist, an agnostic or a logician? Was he a revolutionary extremist? Ramana Padananda could not fathom the philosophical depths of Krishna. What platform was he standing on? How he could go into such deep depths at such a young age was beyond Ramana Padananda’s comprehension. He could only guess that some disappointment and distrust engulfed him which led to this type of recalcitrant behavior toward tradition. This demoralization might be a temporary phase; and such aberrations are quite common among Truth seekers. This phase might not last long. Ramana Padananda strongly wished to bring Krishna back into the spiritual fold. Ramana Padananda visited him currently toward that end. He said, ‘For the last few months I wanted to tell you about something important. Today, I came to you to talk about it.’
‘Tell me what it is; why do you hesitate?’ asked Krishna with a broad smile leaving the book in his hand on the table.
‘You might have heard Bhagavan Ramana Maharshi in Tiruvannamalai?’ ‘Yes, I have. What about him?’
‘I would like you to visit him. With him you may get the answers for all your doubts and disbeliefs. If you have faith, there will be the desired response.’
Strangely, Krishna remained silent. ‘A passionate person like you with purity of mind and honesty should surely see such a great sage. Try to go there and have his darsan,’ said Ramana Padananda.
After heaving a sigh, Krishna said, ‘Why do you ask me to roam around hermitages like going on a merry-go-round? Have I not already emphatically told you that they are the resorts for deluded people? I heard the same things from all the gurus. No one had personal knowledge. They quote hackneyed phrases from dead literature. What is the use of meeting persons who do not have real substance? Sweet words do not solve problems.’
‘No, no, you are thoroughly mistaken. Ramana Maharshi is not mediocre. He is an incarnation of Satchidananda, a brahmajnani54
true to the word. He is an epitome of self- knowledge. His mere physical presence is in itself proof of the Infinite Brahman and is an unfailing source of inspiration. He is in an “immersed” state of being all the time; he is a manifestation of Absolute Truth,’ Ramana Padananda stopped to watch Krishna’s reactions. Krishna listened attentively.
‘A number of aspirants who are in search of truth come to him from the four corners of the earth irrespective of their spiritual backgrounds. His divine presence brought about transformation and radical progress in their quest. Maharshi is a precious divine gift to mankind. I wholeheartedly wish you would see such a Vedic sage once,’ concluded Ramana Padananda in a persuasive manner.
Krishna’s rebellious nature refused to recognize the supremacy of anyone in the spiritual realm. After a while he said, ‘No guru has the magic wand to cast a spell on me. No one wields a spiritual scepter. I strongly think so.’
Total silence fell on the room surrounded by some outside noise. Krishna pondered a while and blinking his eyes several times he continued:
‘Every great ascetic and yogi from the Vedic times on says one and same thing: “Work hard. Continue your search and you will have varied experiences, delirious ecstasies, and supremely blissful moments. The experiences won’t last long. To have them permanently you must continue your effort.” They are like mirages and mythical golden deer. People run after them and they run away faster, enticing with their glittering colors to follow them. They appear and disappear and tempt in an illusory manner. You will be chasing them for the rest of your life. These exercises are like a dog running around in circles chasing its own tail. They are nothing but games of hide and seek. I released myself from their grip and domination. Now there is no need for me to go over to the Maharshi. Why are you forcing me to make a trip?’ His words were calm and gentle, coming as it were from the depths of his heart.
The open window brought a whiff of joss sticks’ fragrance probably from the house next-door. Two little sparrows flew over inside and stood on the window sill and started to trill. After a few seconds they suddenly left.
Ramana Padananda continued in his turn: ‘Ramana Maharshi does not preach any thing and he proffers nothing. He does not give initiations. He asks you to ask yourself the question, “Who am I?” Find out that “I”. Search for its roots and find them. Maharshi maintains an oceanic silence. In his eternal silence all doubts and questions are answered or dissolved.’ He spoke convincingly.
Krishna smiled heartily and said, ‘When I was fourteen I went to Rishikesh. There, for years together, I repeated to myself “I am not this,” “I am not that,” “I am Sachidananda,” “I am self–luminescent,” and so on. I finally got disgusted and left. All this seems to me like repeating to yourself, “I am not hungry,” “I am not hungry.” Will my real hunger go away by such repetitions? They are all empty phrases. I am sorry, nothing convinces me. I question everything.’
Ramana Padananda felt that there was no use arguing with such an adamant person. He handed over a book which he brought with him. ‘Please read this carefully. I will see you again later,’ so saying, he left.
The British journalist and seeker of Truth Paul Brunton toured the whole of India and met a number of tantriks, yogis, fakirs, babas and other interesting people. Finally, he met the head of the Kanchi Kamakoti Matha, Sri Sankaracharya Swami. The Swami recognized the spiritual thirst in Brunton and addressed him: ‘Please see Bhagavan Ramana Maharshi at Tiruvannamalai; your search for Truth will become fruitful. He is your destined Guru.’ So saying, he blessed him.
Paul Brunton whose original name was Raphael Hurst came to India from England to study occultism in depth. He spent a few years at the Theosophical Society in Adyar. Later, in search of mystics he traveled the country visiting different mystics reported to have supernatural powers. Following Sankaracharya’s advice, he proceeded to Tiruvannamalai.
In the presence of Maharshi he had mind-boggling experiences. He was purified by the spiritual ambience.
He later wrote: ‘When I met Maharshi for the first time and saw him, I could not turn my looks away from him. I was spellbound by his looks. His presence radiated some power. When he gazed at me, my mind, which had been continuously troubling, became calm. The silent impression of Maharshi on my mind has become permanent. While traveling I prepared a number of questions for two hours to ask him. As soon as I saw him, all my questions disappeared.’
Brunton published a book, A Search in Secret India. In it, he wrote elaborately about his experiences in the presence of Maharshi. This was the first time such experiences had happened to a Westerner.
As soon as the book was published, there was a great commotion and impact in India and abroad. A number of intellectuals, thinkers, humanists, philosophers, scholars and other ardent seekers desirous of knowing the meaning of life started to visit Tiruvannamalai to see Bhagavan Ramana Maharshi. Never did this happen before. Later, the Maharshi became renowned as an unparalleled Sadguru55
. The famous novelist Somerset Mangham visited him and later wrote his famous novel The Razor’s Edge. The noted Swiss psychoanalyst Carl Gustav Jung also visited him. So did people from various parts of the world and from different religious backgrounds. He had become a spiritual icon.
* * * * * * * * *
After a week, curious to know the reaction of Krishna to the book he had lent him and its possible impact on him, Ramana Padananda visited him one early morning. The sky was cloudless. The towering trees in Adyar stood in different and infinitely delicate contours smooching the blue sky. There was fresh warmth in the air. Birds were lazily hovering in the sky. A monkey family perched on the top of a tree inside the premises was jumping and jostling.
Across the road tramcars clattered and baby taxi cabs darted in and out. A vendor carried a long pole at the end of which were clustered scores of inflated multi-colored balloons looking like big flowers.
Ramana Padananda walked into the house. Krishna was alone in his room typing a letter. He wore a white long coat and looked like a Maharaja. On seeing Ramana Padananda he stopped his work, invited him in and offered him a seat.
‘Well, I read Brunton’s book thoroughly; in particular, the chapter on Ramana Maharshi,’ so saying Krishna became quiet. Ramana Padananda was anxious to know what Krishna would say next.
Pushing back his hair with his fingers and adjusting his throat, Krishna said ‘All experiences, however profound or marvelous, are relative, not absolute; hence they need to be questioned. Experiences differ from man to man. One must not take another’s experiences as his guide, as they are accentuated and exaggerated by that person’s fancy. Such experiences are mental visions which I had tasted long ago. I discarded them as shallow. You would feel as if they are real. They get reflected on the mind and the mind is tempted by them. They cause unimaginable mental intoxication and they unveil new worlds. It is not wise to give them credence. It is mere foolishness and tomfoolery to think that something is achieved by them.’
Krishna stopped and after a pause, watching Ramana Padananda closely, he continued: ‘These experiences are like rain water bubbles. They travel along with the flow attractively. But the next moment they disappear and mix with the water. Let me put one straight question to you. What is the basic cause of these experiences? What is the mind? Where is the mind located? In my view, every experience should be squeezed for its essence. Then what remains? Can thirst be quenched by dew? What do you say, Swamiji?’ Hearing this, Ramana Padananda was stunned. He was momentarily speechless. How to comprehend this young man and see what he was up to? He did not know what to say. However, he was determined to push further and present his point of view. Finally, he pleaded in a cajoling manner, ‘I know you have your own way of looking at things. Now, it is proved beyond doubt that you are a cut above the rest. However, you must not belittle everything. Relax your logical stubbornness a bit. I beseech you to visit Maharshi once and let me know of your experience and impressions. That is enough for me. I will be eager to know your personal opinion of Maharshi.’ Krishna kept quiet for some time. He pondered deeply. Something in him goaded him to comply with the request.
‘As you have been persuading me so much, I will honor your word and go to Tiruvannamalai,’ he said in a decisive manner.
Ramana Padananda was very much pleased by these words. He got up from his chair, ready to go. Returning his book, Krishna said clearly, ‘I am going there tomorrow. Anyhow, thank you for you visit.’ Ramana Padananda bid goodbye and left.
The next day, Krishna promptly left Madras for Tiruvannamalai carrying his briefcase and reached the abode of Maharshi, which was surrounded by one of the most ancient mountain ranges in the world.
He darted slowly amidst the chirping and cooing of birds, the morning breeze scented with the first kiss of the sun and the wild plants just opening their petals. He was looking at the emerald landscape of the mountains and the flight of birds going eastward in search of food. Some monkey families occupied their usual place on treetops and hillocks watching people.
By the time he went inside the ashram pundits were reciting the Vedas, the sound reverberating in the hills. There were a number of cottages for the visitors. Krishna had his bath and changed his clothes.
He entered the hall where many devotees had already assembled and looked around. He sat quietly in the Western corner of the hall. Bhagavan Ramana Maharshi was seated in the hall and some people were meditating. Krishna closely observed the Maharshi and his demeanor. The whole atmosphere was serene, sacred and seized with an inexplicable tranquility.
Maharshi was of medium height, oval-faced with closely cropped hair, salt and pepper and a stubbly-bushy mustache. He looked remote with unfathomable eyes. They were perpetually gazing into the infinite doors of eternity. His face was emanating a subtle spiritual glow. His whole being was as transparent as crystal and as delicate as the wings of a fly. All mysteries of the universe were shrouded within his being. A perfectly flawless spiritual model, nature conceived the idea of making something special which he was. He inspired awe and admiration.
There were questions from the audience out of which only a few were answered; the rest were blatantly ignored in a non-communicative way. His looks, purity of words and gestures had a thousand one nuances. He looked a perfect example of the Biblical saying, ‘Blessed are the pure in heart for they shall see God.’
A bell rang from the dining hall. Maharshi ate his meal along with all the others. Nothing special was served him. After the lunch and a short siesta, he returned to the hall. Except for a loin cloth, he wore no clothing. He was seated in the padmasana posture. He looked like a statue carved out of a rock. He was unruffled and unconcerned by the din in the hall. When Maharshi sat his stomach showed three folds.
Krishna observed keenly and laughed within himself: ‘Will this man wearing a loincloth with three stomach-folds show me the path to salvation? What a wonderful ascetic!’
Some devotes in the hall were in meditation and others were keenly gazing at him. He was not looking at anyone in particular. He sat silently, as if silence was the sumum bonum of his being. He was the embodiment of an enigmatic and unfathomable silence.
But devotees felt that in that silence he held a light that could lead a person’s soul from darkness to higher realms.
After some time, Maharshi got up, went to the kitchen, observed their work and made a few enquires. He participated in the cutting of vegetables for a while and then returned to the hall. By that time the mail containing some letters and books was delivered. He read some of the letters in detail and browsed through some Tamil periodicals. After that, in his usual way, he sat silently. He was gazing at the “vista of eternal nothingness”.
Krishna spent many hours in the presence of Maharshi. Three hours had elapsed after lunch. The doubts and questions in his mind were all there bothering him as ever. He did not feel any influence or impact of Maharshi on him. It was said that there would be immense peace in Maharshi’s presence. But clearly Krishna did not experience any