SRI BHAGAWAN AND CHITOOR NAGAIAH

Nagaiah V. Chittoor was a legendary Telugu cine artiste, Known for his films Bhaktha Pothana and Bhaktha Thaygaraja , visited Sri Ramana in 1930s.

"When wife died, the whole world looked bleak to me. Everything seemed like an arid desert with no oasis in sight. I would be reading Gita again and over again. The slightest thought of my wife would sink me into deep sorrow. To overcome it I would let my friends force me into giving music concerts.

One day I left my house, wandering here and there, reached Sri Ramanashramam. To me it was like entering the heaven on earth. The atmosphere of profound peace which surrounded the Maharishi and which enveloped the place sank into me. At long last, my mind knew some rest. The majestic silence of Bhagawan ended my suffering and my self concern about the bereavement.

Paul Brunton and I became friends, and time passed happily. One day a friend from Chittoor spotted me and cajoled me into accepting a recording programme for his film. I told him that unless the Maharishi gave his consent, I would not budge. I had not spoken a single word to Bhagawan all this while nor had he to me. But there was some imperceptible yet strong bond of love between us. To leave the majestic master who filled my heart with peace was unthinkable. Still the seeds of desire had been sown. I was looking for an opportunity to get the Maharishi's permission. When the permission was sought he said " Yes, you can go. There is still a lot of work for you to do". I could not comprehend the implications of the statement at that time. The recording assignment took me to the film world where name and fame came to me in a big way.

I would have withered away unhonoured and unsung but for the grace of Bhagawan Ramana. He poured new life into me. The Maharishi had an uncanny perception of each person's need and would lead one along the path best suited to that person.

SRI RAMANA

TALKS WITH BHAGAWAN SRI RAMANA MAHARISHI

Everyone knows "I am" .There is the confusion that "I" is the body. Because the "I" arises from the Absolute and gives rise to buddhi (intellect).In buddhi "I" looks the size and shape of the body, na medhaya means that Brahman cannot be apprehended by buddhi. Brahman >aham >buddhi. How can such buddhi crossing over aham discover Brahman? It is impossible. Just get over the false conception of the "I" being the body. Discover to whom the thought arise. If the present "I" ness vanishes the discovery is complete. What remains over is the pure Self.

A sannyasi asked: It is said that Self is beyond the mind and yet the realisation is with the mind Manono Manute, Manasa na matam, and Manasaivedamaptavyam ( " The mind cannot think it.It cannotbethought of by the mind and the mind alone can realise it"). How are these contradictions to be reconciled?

 

Bhagawan Said: " Atam is realised with mruta manas (Dead mind) i.e. , mind devoid of thoughts and turned inwards. Then the mind sees its own source and becomes THAT. It is not as the subject perceiving the object. When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun is risen there is no need of a lamp, and the objects are seen; and to see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-luminous sun. Similarly with the mind. To see the objects the reflected light of the mind is necessary. To see the Heart, it is enough that the mind is turned towards it. The mind loses itself and Heart shines forth.

 

 

 

D: What is mouna?

Bhagawan: That state which transcends speech and thought is mouna.

D: How t achieve it?

Bhagawan: Hold some concept firmly and trace it back. By such concentration silence results. When practice becomes natural it will end in silence. Meditation without mental activity is silence. Subjugation of the mind is meditation. Deep meditation is eternal speech.

D: How will worldly transaction go on if one observes silence?

Bhagawan: When women walk with water pots on their heads and chat with their companions they remain careful, their thoughts concentrated on the loads on their heads. Similarly when a sage engages in activities these do not disturb him because his ming abides in Brahman