It is possible that his accelerated aging between 19 was due to the far greater numbers of people he had to deal with every day.Ħ. However, it should also be remembered that visitors and devotees came to him in far fewer numbers during this period. In the light of what Bhagavan told Krishnamurti Iyer in this conversation, it is tempting to relate Bhagavan’s good physical condition prior to 1935 to the samadhis that he regularly went into. In films taken at the end of his life his body looks crippled and feeble, and he appears to be a man who is well into his eighties, rather than a man approaching seventy. In film footage taken in 1935, the earliest available, he looks his age (mid-fifties) and appears to be in a good physical state. Up till the mid-1930s Bhagavan appeared to be in vigorous, robust health. At these times he would sit with open unblinking eyes, utterly immobile. In the last fifteen years of his life such samadhis are not reported, though there are frequent mentions of Bhagavan going into a state of deep absorption in the Self. When Bhagavan moved down the hill to Sri Ramanasramam, the frequency of these samadhis decreased, and devotees who were in regular contact with him at the end of the 1920s have reported that such instances were down to about two a week. In Enadu Ninaivugal Kunju Swami has related how devotees would shake him and blow a conch in his ear to bring him back to normal. He would be so deeply immersed in this state, the devotees would find it difficult to rouse him for the evening meal. In the period that Bhagavan lived in Skandashram he went into a deep samadhi almost every day, usually during the daily evening chanting of Aksharamanamalai.
(The Power of the Presence, part one, pp. As a result he gave up his body while he was in his early thirties. He was continuously active, day and night, and never cared to recoup his health by retiring into the solitude of kevala nirvikalpa samadhi. Out of his infinite mercy he gave relief to hosts of suffering people who came to him with all sorts of serious diseases. Sri Sankara Bhagavatpada, who attained Self-realisation at a very young age with a very healthy and strong body, was engaged in ceaseless activity in the state of sahaja samadhi. The duration of that samadhi should be in adequate proportion to the seriousness of the disease concerned. When he returns to his body consciousness the body is cured and restored to its original health. If he retires into the solitude of a quiet corner and remains in kevala nirvikalpa samadhi, completely oblivious of the body-world complex, the disease received in the body gets dissipated. That is what is meant by the answer ‘yes’. That is why his body suffers for the time being. However, so long as he stays alive, he has the power to drain off devotees’ illnesses into his own body. Krishnamurti Iyer: Please, Bhagavan, explain in more detail.īhagavan: The mukta purusha does not need his body once he has realized the Self. Does not Bhagavan’s body suffer on that account?īhagavan: (speaking in English) Yes and no. Krishnamurti Iyer: It is clear that Bhagavan, out of his infinite mercy and grace, cures even the fatal diseases of his devotees. His health was then rapidly declining and his body had lost much weight. Sometime in March 1948, I had an interesting conversation with Bhagavan. PROFESSOR KRISHNAMURTI'S TALK WITH BHAGAVAN What happens when you make a serious quest for the Self is that the `I'-thought disappears and something else from the depths takes hold of you and that is not the 'I' which commenced the quest.īhagavan: That is the real Self, the import of 'I'. Is it so?īhagavan: This is a mistake that people often make. Question: When I do this and cling to my self, that is, the 'I'-thought, other thoughts come and go, but I say to myself 'Who am I ?' and there is no answer forthcoming. When this question takes strong hold on you, you cannot think of other thoughts. Stick to this 'I'-thought and question it to find out what it is. Now behind every particular thought there is a general thought, which is the 'I', that is yourself.
What is the character of this search?īhagavan: You are the mind or think that you are the mind. Question: You say one can realize the Self by a search for it.
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