Author Topic: Bhagavan Ramana Teachings  (Read 196500 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #540 on: September 26, 2013, 11:02:12 AM »

Silent Power - Anonymous:

With the increase in distant visitors, the atmosphere at Sri Ramanasramam is growing more lively and Sri Maharshi brings home
a point by narrating stories from the past. 

One day, last week, the photo of a piece of architecture at the Madurai temple, was missing.  A few minutes earlier, it had been
seen by many people, who had gathered in the Hall but when Maurice Frydman wanted to see it, the photo could not be traced.
The Maharshi asked some of the inmates what had become of it and the most surprising part of it was that the French lady who
was stated to have obtained, it was not herself aware of having done so. 

Mr. Frydman utilized the occasion to ask a pointed question as to how the disappearance was viewed by the Maharshi Himself.

The reply was: Suppose you dram that you are taking me to Poland.  You wake up and ask me, I dreamt so and so.  Did you
dream so or know it?  And how do you view it?'

Frydman further asked: But are you not aware of the happenings in front of you?

Sri Maharshi replied:  These are all workings of the mind and the questions also.

Then Sri Maharshi narrated the story: 

When Sita was missed and Rama went about in search of her, Parvati was surprised and asked Siva, 'You had praised Rama
as the perfect being.  See how he behaves now and grieves at the loss of Sita.'

Siva replied:  If you are sceptical about Sri Rama's perfection, then put him to the test.  Transform yourself into 'Sita and appear
before him. 

Parvati did so and to her astonishment, Rama ignored her appearance and still cried, 'Sita, Ha Sita', and moved like a blind man.
Parvati was then convinced

In the course of a conversation Dr. Henry Hand asked Maharshi, 'Are you conscious of a brotherhood of invisible rishis?'

Sri Maharshi replied with a question, 'If invisible, how to see them?'

Dr. Hand, 'In consciousness.'

Sri Maharshi continued, 'In consciousness there is nothing external.'

Dr. Hand asked, 'Is there not individuality? I fear to lose my individual being.'

Sri Maharshi: 'Why fear to lose individuality? What is your state in dreamless sleep? Are you conscious of your individuality
then?'

Dr. Hand, 'It is possible.'

Sri Maharshi, 'But what is your experience?  If the individuality be there would it be asleep?'

Dr. Hand, 'That depends on the interpretation. What does Maharshi say?'

Sri Maharshi: Maharshi does not speak for your experience.  He does not force anything down your throat.

Dr. Hand, 'I know. That is what I like so much about the Maharshi and His teachings.'

Sri Maharshi: 'Do you not really take great care to get sound sleep?  Do you not prepare your bed carefully? And are you
not anxious to lose your individuality in deep sleep?  Then who fear it?

One visitor asked Him, 'How can one root out the sex idea?   

Sri Maharshi replied: By rooting out the false idea of the body being the Self.  There is no sex in the Self.

The visitor again asked: How to realize it?

Sri Maharshi said, 'Because you think you are the body, you see another as the body.  Differences in sex arises.  But, you
are not the body. Be the real Self and there is no sex.

***

Arunachala Siva.                         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #541 on: September 27, 2013, 10:43:00 AM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

Where can the Self be found?

In the state of deep sleep, the Self experiences repose and unmixed bliss, and has the experience of coming out of it
refreshed -- from that 'something' into which the Self has receded while in deep sleep.

What is that 'something'?  That is the Self, the Pratyagatma the unaffected Witness Conscious Self Aware. This is the unchanging
Truth, the ground of one's real Being, in the presence of which the states of waking, dreaming and sleeping pass in succession.
It is the real Being, that is the 'I-I' in the Heart. 

Sri Bhagavan urges that the basis of all manifestations be realized as the Self, self aware as 'I-I' in the inmost core of the Heart,
the Witness Consciousness and unconditioned.

This realization alone can give the experience of Oneness of the Self with All. And only on realization of That, can selfless work
(nishkama karma) become a matter of course.  Then everything one does become spontaneous and natural (sahaja-dharma),
and that is he universal religion (Viswa dharma), so inner experience and the outer life become coordinated in integral existence.
That is Pure Devotion (bhakti), true Yoga, and Full Knowledge (purna jnana)

****

Arunachala Siva.
 
           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #542 on: September 28, 2013, 03:35:46 PM »

Crumbs from His Table:  Swami Ramananda Swarnagiri:

Sri Bhagavan: 'Who are you?'

Devotee: I am Narayanaswami.

Bhagavan: Is it the body, the mouth or the hands that represents the 'I' you are talking about?

Devotee: The mouth, the tongue, the body, all together, constitute the 'I'.

Bhagavan: (Pointing to the disciple) Whose body is this?

Devotee: MY body.

Bhagavan: So, you are different from the body?  You are the possessor and the body is your possession?

Devotee: I now realize I am different from my body, but I cannot however clearly see the line of demarcation between
my body and my 'Self'. I cannot see Who I am?

Bhagavan: Go and put the question to your 'Self' and you will know who you are.

Devotee: To whom is the question to be put and how?

Bhagavan: Put the question to your 'Self', trace the source from which the 'I' springs and the answer will come to you.

The writer felt that, contrary to what Mr. Narayana Iyer and others said, namely that Sri Ramana Bhagavan was not in the
habit of giving upadesa.  He had actually given him something to work on.  He was satisfied with this lesson, and, having
purchased a copy of His Life and Teachings in Tamizh, read it that very night at the Asramam itself.  The more he read it the more
he was attracted to Sri Bhagavan, and His example and teachings appealed to him more than any that he had heard of.

The next day, in company with some of his friends and  a close relation, he visited a scholar in Sanskrit and Tamizh who was
for sometime a Sanskrit teacher in one of the local Board High Schools, and who was living close to most of the places, where
Bhagavan was reported to have spent His early life.  When the writer came to a place where Bhagavan was said to have sat
in the evenings, he took a small quantity of earth from it and smeared it on his forehead and dropped a bit into his mouth.  He
felt that 'the very ground on which such a holy person sat was sacred. His foot prints were worth all the spheres that rolled in
the heavens.'   His relation immediately flew into a rage and protested against his deifying Sri Ramana, who according to him,
had contravened the injunctions of Manu by performing last rites of His Mother.  This is contrary to the established practice that
an ascetic should have no more connection with his parents.  Though not educated enough to be able to refute his arguments
from ancient lore, the writer remonstrated with him that Sri Ramana was another Manu in the present day with all the authority
to lay down codes for human conduct, but in concentrating mainly on spiritual guidance, He was on a very much higher plane
than Manu.  Unfortunately, he added a curse to the protest saying that his relative would soon reap the result of his ignorant
derogation of the Lord.  Within less than ten minutes, on coming down to the plain, his relative tripped over a quite small stone
and fell head long on the ground.  The writer was walking a few paces ahead and turned the corner of the street, when he was
recalled by a friend, to find that his relative had not only sustained an injury, but was lying unconscious in a hut, with one of his
legs swollen from the fall.  He ran to the spot, engaged a horse cart and took him to the railway station, after rendering what
first aid he could by dashing cold water, on his face, and giving him some water to drink etc., till he regained consciousness.
The writer would like to leave his readers to draw their own conclusion on the connection between his curse and the immediate
accident, inexplicable as it to him even now.

The writer does not like miracle mongering, nor does Sri Bhagavan claim any supernatural powers for Himself, but there is no
limit to the number of persons who have attributed such things to Him.

The writer visited Sri Ramana again on 27th May and 20th October the same year, staying for only two hours on the former
date and for a day on the latter date.  Sri Niranjananda Swami, the head of Sri Ramanasramam, casually remarked to him
that if he desired to obtain the full benefit of Sri Ramana's Grace he had better make up his mind to stay in the Asramam
for a minimum of five days. He could neither grasp the real import of this suggestion nor was he very enthusiastic about such
a stay then.  He continued, however, to practice the 'Who am I?' inquiry from the date he first saw Sri Ramana.

*****

Arunachala Siva.                                     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #543 on: September 28, 2013, 05:57:33 PM »
Sri Bhagavan has said:

Free will and Destiny:


These controversies as to which is superior – Fate or Free-will – arise only to those who look not
into the root of both. If one however knows the Self, the root and cause of both, one transcends both
and will never again entertain thoughts of either.


Arunachala Siva.


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #544 on: October 01, 2013, 11:27:02 AM »
At the Feet of Bhagavan:

T.K. Sundaresa Iyer:

Initiation for Sri Bhagavan:
 
Even during the days Bhagavan lived on the Hill, His fame as a perfect Jnani had spread far and wide and people of several
religions were visiting Him in large numbers.  One of these visitors was a Sri Vaishnava hailing either from Srirangam or Kanchipuram,
I do nor remember.

Although his man was orthodox, he showed profound regard and admiration for Bhagavan as one who had attained the highest
sage in Yoga.  Much to our surprise, and contrary to Vaishnava custom, he used to prostrate morning and evening to Bhagavan.
He stayed with Him for three days, during which he spoke about the state of  a Jivan mukta.  He was all praise for Sri Bhagavan.
But had the one doubt as to how a Jivanmukta could attain the Abode of Vishnu without formal initiation.  His own teacher
was much troubled also on this point and had sent him with the offer to come in person to confer initiation on Bhagavan with mantra
and the sealing of the Vaishnavite emblems on His shoulders -- if He consented to receive it at his hands.  He added that his
teacher was greatly concerned about the welfare of such a rare soul as Sri Mharshi, and he had been commissioned by God in a
dream to give Him this initiation.

All there were eager to know how Bhagavan would react to this extraordinary proposal.  But Sri Maharshi kept His usual silence.
Perhaps He hoped the emissary would go away quietly when found that his mission was a failure; if so, He was disappointed,
for the Vaishnava remained.  But when he spoke to Bhagavan about his teacher's dream, Bhagavan had no difficulty in solving
the problem and quietly remarked:  'Let the same Lord appear in my dream also and order me to accept the initiation and I shall
accept it.'

On the third day after this pious soul arrived, an old Brahmin came to Skandassramam with a bundle.  After prostrating to
Sri Bhagavan, he laid the bundle before Him and went out for His bath --- but strangely, did not return.  After some time,
curious to know the contents of the bundle, Bhagavan had it untied.  In it was found a palm leaf manuscript of the
Arunachala Puranam. Bhagavan untied the strings of the manuscript and began to read it:  "To souls living within twenty four
miles of Arunachala, union with Me will be granted, even without any initiation to remove impurity (mala).  Thus have I decreed
and this is My behest.'

This Vaishnava devotee was amazed at this decree of the Lord; the very appearance at that time of the Arunachala Puranam
and the disappearance of the old brahmin seemed to him equally mysterious.  All felt that Lord Arunachaleswara Himself had
presented Himself and left the verse as answer to the Vaishnava doubts.  This pious devotee took leave of Bhagavan, saying
he would report the whole incident to his teacher.

How strange to fancy that a Jivanmukta, who is already full, has anything to receive at the hands of another!

*****

Arunachala Siva.             
         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #545 on: October 01, 2013, 02:47:57 PM »
Crumbs from His Table - Swami Ramananda Swarnagiri:

Control of Mind Versus Destruction of Mind:

Devotee: When I am engaged in inquiry, as to the source from which the 'I' springs, I arrive at a stage of stillness of mind
beyond which I find myself unable to proceed farther.  I have no thought of any kind and there is an emptiness, a blankness.
A mild light pervades and I feel that it is myself, bodiless. I have neither cognition nor vision of body and form.  The experience
lasts nearly half an hour and is pleasing.  Would I be correct in concluding that all that was necessary to secure eternal happiness
i.e freedom or salvation or whatever one calls it, was to continue the practice till this experience could be maintained for hours,
days and months together?

Bhagavan: This does mean salvation; such a condition is termed manolaya or temporary stillness of thought.  Manolaya means
concentration, temporarily arresting the movement of thoughts; as soon as this concentration ceases, thoughts, old and new, rush
in as usual and even though this temporary lulling of mind should last a thousand years, it will never lead to total destruction of
thought, which is what is called salvation or liberation from birth and death.   The practicer must therefore be ever on the alert
and inquire within as to who has this experience, who realizes its plesantness.  Failing this inquiry, he will go into a long trance or
deep sleep (Yoga Nidra).  Due to the absence of a proper guide at this stage of spiritual practice many have been deluded and fallen
a prey to a false sense of salvation and only a few have, either by the merit of good acts in their previous births, or by extreme grace
been enabled to reach the goal safely.

Sri Bhagavan then told the following story:

A Yogi was doing penance for a number of years on the banks of Ganga.  When he had attained a high degree of concentration,
he believed that continuance in that stage for prolonged periods constituted salvation and practiced it.  One day, before going into
deep concentration, he felt thirsty and called to his disciple to bring a little drinking water from the Ganga; but before the disciple
arrived with the water from the Ganga, he had gone into samadhi and remained in that state for countless years, during which time
much water flowed under the bridge.  When he woke up from this experience, the first thing he asked for was 'water, water!'  But
there was neither his disciple nor the Ganga in sight.

The first thing which he asked for was water because, before going to deep concentration, the topmost layer of thought in his
mind was water and by concentration, however deep and prolonged it might have been, he had only been able to temporarily
lull his thoughts and when, therefore, he revoked consciousness this topmost thought flew up with all speed and force of a flood
breaking through the dykes.  If this is the case with regard to a thought which took shape immediately before he sat for meditation,
there is no doubt that thoughts which have taken deeper root earlier will still remain unannihilated. If annihilation of thoughts is
salvation can he be said to have attained salvation?

Sadhakas rarely understand the difference between this temporary stilling of the mind (manolaya) and permanent destruction of
thoughts (mano nasa).  In manolaya here is temporary subsidence of thought waves, and, though this temporary period may even
last for a thousand years, thoughts, which are thus temporarily stilled rise up as soon as the manolaya ceases.

One must therefore, watch one's spiritual progress carefully. One must not allow oneself to be overtaken by such spells of stillness
of thought.  The moment one experience this, one must revive consciousness and inquire within as to who it is who experiences this
stillness.  While not allowing any thoughts to intrude, he must not, at the same time, be overtaken by this deep sleep (Yoga Nidra)
or Self hypnotism.

Though this is a sign of progress towards the goal, yet it is also the point where the divergence between the road to salvation and
Yoga Nidra takes place.  The easy way, the direct way, the shortest cut to salvation is the Inquiry Method. By such inquiry, you will
drive the thought force deeper till it reaches its source and merges therein.  It is then you will have the response from within and
find that you rest there, destroying all thoughts, once and for all.

The temporary stilling of thought comes automatically in the usual course of one's practice and it is a clear sign of one's progress
but the danger of it lies in mistaking it for the final goal of spiritual practice and being thus deceived.  It is exactly here that a spiritual
guide is necessary and he saves a lot of the spiritual aspirant's time and energy which would otherwise be fruitlessly wasted.

The writer now realized that it was to get this important lesson at the right point of his progress, that he was taken, even
unknown to himself and against his will, to Sri Bhagavan, through the intervention of his superior.

*****

Arunachala Siva.                                 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #546 on: October 03, 2013, 04:52:02 PM »
Crumbs from His Table - Swami Ramanananda Swarnagiri:

SELF REALIZATION:

Devotee: Can I get knowledge of the 'Self', that is, can I experience direct realization of the 'Self'?

Bhagavan: Why? Who is there without a knowledge of the 'Self'?  Everyone has experience of the 'Self'.

Devotee: But I do not realize it?

Bhagavan: The fact is that all the while you know the 'Self'.  How can the self not know the Self?  Only you, the self, have got
into the habit of thinking that you are this, you are that, and you are the other.  It is the wrong notion that produces or constitutes
viparita bhavana of the Self at present, and that is why you say you do not know the Self.  What is to be done is to get rid of
that wrong notion of the Self.  That then clears up the Self Knowledge or Self Realization.

Devotee: How can I get rid of that viparita bhavana?  Can any ordinary man get rid of it?  If so, how?

Bhagavan: Yes. That is possible and is being done.  There are many ways, Bhakti,Jnana, Karma, Yoga etc., are being adopted.
All these are for the removal of this viparita bhavana.  But the main way way is simple.

Devotee: But I am ignorant of the method and of the Self.

Bhagavan: Who is ignorant of what?  Ask the question and pursue the inquiry as to who it is that is said to be ignorant. Once
you put the question, trying to probe into the 'I', the 'I' disappears.  Then what survives is Self Knowledge or Self Realization.

Devotee: But how to get at that?  Isn't Guru's help needed?  Isn't God's help needed?

Bhagavan: Why? In practice all this is adopted.  But on ultimate inquiry i.e. after reaching the goal, the method and means
adopted are found to be themselves the goal.  The Guru turns out ultimately to be God and God turns out to be your own
real 'Self'.

Devotee: But isn't the Guru's grace or God' grace necessary for one's progress in the vichara?

Bhagavan: Yes. But the Vichara that you are making is itself the Guru's Grace or God's Grace.

Devotee: I request you to bless me with your Grace.

The Maharshi remained silent for a while, showing that His very silent presence, in perpetual (Sahaja) Samadhi, it is an
ever present help which it is for the thirsty questioner to quaff and quench his spiritual thirst with.

Then He said:

Go on with inquiry.

Devotee: How? I don't know how to proceed.

Bhagavan: Who doesn't know? You say 'I' and yet you say you don't know 'I'.  Can anyone be ignorant of himself?
Isn't that ludicrously impossible?  If there were something else to be attained or known, then you might feel difficulty
in attaining or knowing it.  But in the case of the ever present, inescapable 'I',  how can you be ignorant?  You have
constantly to fight out and get rid of your false notion of 'I'. Do that.

Devotee: In doing so, isn't a Guru's help necessary and useful?

Bhagavan: Yes. to start you on the inquiry.  But you must yourself pursue your inquiry.

Devotee: To what extent can I rely on the Guru's Grace in this.  Up to that point is the inquiry itself to be carried on?

Bhagavan: You must carry on this demolition of wrong idea by inquiry, till your last wrong notion is demolished  --- till the
Self is realized. 

Devotee: How can I help others?

Bhagavan: Who is there for you to help?  Who is the 'I' that is to help others?  First clear up that point and then everything
will settle itself. 

Devotee: As for Isvara's (God's) help in my effort, isn't that to be secured by prayer, worship.  etc., Won't that be helpful?

Bhagavan: Isvara's grace and worship for it etc., are all intermediate steps adopted and necessary to be adopted so long as the goal
is not reached.  When it is reached, God is the Self.

Devotee: What particular steps will be helpful?

Bhagavan: That depends on the circumstances in each case. 

Devotee: Which path is best suited to me? Won't help be provided by God?

Bhagavan: Bhakti, Karma, Jnana and Yoga -- all these paths are one.  You cannot love God without knowing Him nor know Him
without loving Him.  Love manifests itself in everything you do and that is karma.  The development of mental perception (Yoga) is
the necessary preliminary before you can know or love God in the proper way.

contd.,

Arunachala Siva.       
     
           
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #547 on: October 05, 2013, 05:55:04 PM »
Bhagavan Sri Ramana has said:



The Ordainer controls the fate of souls in accordance with their past deeds, their prarabdha karma.
Whatever is destined not to happen will not happen, try how hard you may.
Whatever is destined to happen will happen, do what you may to stop it.
This is certain. The best course, therefore, is for one to be resigned.’

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #548 on: October 06, 2013, 01:44:28 PM »
Paul Brunton said about the Maharshi:


Finally it happens. Thought is extinguished like a snuffed candle.
The intellect withdraws into its real ground, that is, consciousness working unhindered by thoughts.
I perceive, what Maharshi has confidently affirmed, that the mind takes its rise in a transcendental source.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #549 on: October 07, 2013, 05:46:46 PM »
Bhagavan said to Amritananda:



Amritanatha asked if siddhas (those who have attained supernatural powers) exist even now,
if there is a siddha world, and if so what powers they wield.
Maharshi replied that there are siddhas even now, one with Mahesvara and wielding His Powers.

Arunachala Siva.

sanjaya_ganesh

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Re: Bhagavan Ramana Teachings
« Reply #550 on: October 08, 2013, 09:41:50 AM »
Leave God alone. Speak for yourself. You do not know God. He is only what you think of Him. Is he apart from you? He is that Pure Consciousness in which all ideas are formed. You are that Consciousness.

8th February, 1938
Talks with Ramana Maharshi
Talk 453
Salutations to Bhagawan

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #551 on: October 08, 2013, 12:55:39 PM »
Sri Bhagavan to Paul Brunton.


When you go back there, you shall have this peace which you now feel.
But its price will be that you shall henceforth cast aside the idea that you are this body or this brain.
When this peace will flow into you, then you shall have to forget your own self, for you will have turned your life over to THAT!


Arunachala Siva.

sanjaya_ganesh

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Re: Bhagavan Ramana Teachings
« Reply #552 on: October 08, 2013, 01:06:18 PM »
Quote
Bhagavan said to Amritananda:



Amritanatha asked if siddhas (those who have attained supernatural powers) exist even now,
if there is a siddha world, and if so what powers they wield.
Maharshi replied that there are siddhas even now, one with Mahesvara and wielding His Powers.

Arunachala Siva.
This reminded me of below account from Vaikundavasar in human gospel...

Once I pestered Vaikundavasar to give proof that Bhagavan had showered his Grace on him. He narrated the following: ―I was appointed as personal attendant to Bhagavan and I was fully aware that I was serving not a human being but a God-man himself. One night at one o‘clock, outside the Ashram boundary, Bhagavan walked behind the Ashram toward the hill and I went along with him. There was a sand bed between me and Bhagavan. He went further up, and after some moments in the pitch darkness my whole attention and gaze was on the side where Bhagavan had gone. All of a sudden, I heard the sound of wooden sandals moving nearer and nearer, becoming louder and louder as it passed by. There was no one to be seen despite the sound of wooden sandals. I was awestruck. I had heard from Bhagavan about the invisible Siddha Purusha living on top of the hill. I began to sweat. When Bhagavan came near, he looked at me and said, ‗So you, too, heard it,‘ and added, ‗The Siddha Purusha who resides at the top of the mountain is none other than Arunachala. Rarely can he be seen. It is good you could feel him."

-Sanjay
Salutations to Bhagawan

sanjaya_ganesh

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Re: Bhagavan Ramana Teachings
« Reply #553 on: October 08, 2013, 03:00:22 PM »
THE PATH IS AN INDIVIDUAL MATTER

Each seeker after God should be allowed to go his own way, the way for which he alone may be built (meant). It will not do to convert him to another path by violence. The Guru will go with the disciple in his own path and then gradually turn him onto the Supreme path at the ripe moment. Suppose a car is going at top speed. To stop it at once or to turn it at once would be attended with disastrous consequences.

GEMS

Salutations to Bhagawan

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #554 on: October 08, 2013, 03:57:52 PM »
Dear Sanjaya,


The gentleman who is sitting near Bhagavan is Yogi Ramaiah.  He never wrote any book or reminiscences.  That is the uniqueness
of him, this great devotee.

Arunachala Siva.