BHAVAN RAMSURATKUMAR YOGI BHAVAN RAMSURATKUMAR ©YOGI YOGI RAMSURATKUMAR BHAVAN -1997 Royal road, Calebasses – MAURITIUS Tél. : +230.243.5652 - +230.57.66.99.55 Email: [email protected] – [email protected] http:// yogiramsuratkumar.info http://pages.intnet.mu/ramsurat/ 2 Michel COQUET YOGI RAMSURATKUMARBHAVAN THE DIVINE BEGGAR Translated in English by Gaura Krishna RAMSURATKUMAR YOGI 3 BHAVAN RAMSURATKUMAR YOGI 4 YOGI RAMSURATKUMAR, YOGI RAMSURATKUMAR YOGI RAMSURATKUMAR, JAYA GURU RAYA BHAVAN "When, in trouble, you sing the Name "Yogi Ramsuratkumar", my Father immediately brings the necessary help. You can see it by yourselves. Even this Name belongs to my Father. This beggar does not exist, only my Father exists everywhere. This beggar died in 1952, at the lotus Feet of Bhagavan Ramdas." (Yogi Ramsuratkumar) RAMSURATKUMAR YOGI 5 BHAVAN RAMSURATKUMAR YOGI 6 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR FOREWORD To present a spiritual master is without any doubt an exciting task, but how much delicate. This task would not have been led successfully without his grace and consent. The author, aware of the difficulty, has strivenBHAVAN to gather a certain number of scattered elements so as to portrait the Master, trying to get as close as possible to reality. The author does not ignore that such a work will always limit the truth of a direct contact, truth that the Master generally expresses in silence. We will never perceive the depth of the Master. That is the reason why the author will simply attempt here to release his message. May be the reader will wonder about the usefulness of such a work, and to that it will be replied that within the current materialisticRAMSURATKUMAR and immoral era it may be of some use to testify the presence of an authentic being and a liberating teaching. YOGI As for the biography, the difficulty has come from the fact that this sage, Yogi Ramsuratkumar, although not a silent one (muni), is nevertheless a flawless jnani, which implies a total detachment, an absolute inconsiderateness for his body, for the world, and consequently for his past years. As he himself says, "this beggar died in 1952, at 1 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR the feet of Swami Ramdas". Indeed, after receiving initiation in the Taraka Mantra from Swami Ramdas, he reached the summits of realization and became a mukti, a liberated one. When he settled in Tiruvannamalai in 1959, Yogi Ramsuratkumar used to stride along the streets of Tiruvannamalai, begging here and there for his food. His clothing and his mystical madness were neither understood nor accepted, and the Yogi was regularly attacked. Stones were thrown at him, and his life was even attempted on. Some took him for a madman, ignoring that a jewel of wisdom was concealed under his rags. Therefore, Yogi Ramsuratkumar decidedBHAVAN to appear in public. For this purpose, he had a short biography written. It was written by Truman Caylor Wadlington, an American devotee. Unfortunately, very few details are reported as regards his birthplace, family life, education, or other similar elements, and rare are the words of the Master on those subjects. Besides Truman's work, articles or books written about him relate essentiallyRAMSURATKUMAR personal experiences. This is partly due to the fact that the yogi had forbidden anything to be written about his person up to now. YOGI Things are different to-day. The Yogi has begun an important Ram Nam diffusion cycle. An ashram was officially opened on March 26, 1994, after 76 years of life on his own as a simple beggar. As a consequence, this new spiritual activity cycle probably corresponds to a necessity of revealing the presence of the Master 2 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR officially. However it remains that the sage, being eternally identical to himself, has only given the author the green light to write the present work, yet without giving him consequent biographical revelations, apart from some enlightenments on some already known subjects. It has been necessary for the author to resume the history of the Master's journey in details, examining all that had been written - that is to say very little - to question those who had known him once, and of course to have himself an intimate and personal experience with this Master. BHAVAN In the bounds of possibility, the author has striven to keep within the role of a witness in his narration, excluding his spiritual relationship with the yogi as much as possible, with the only aim to alter nothing of the objectivity of the testimony. Some mistakes will undoubtedly have infiltrated, considering the few elements collected. They should be imputed to the author. As for the best of the work, it can only be the consequence of Yogi Ramsuratkumar's infinite graceRAMSURATKUMAR who, with love and patience, kept on helping the author with each of his requests. As a conclusion to this preface, I would like to thank in all impersonalityYOGI (according to their vow) all those who, in some way or other, have contributed to the elaboration of this which I humbly lay at the three times holy feet of a Sage among the Sages, Yogi Ramsuratkumar. 3 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR BHAVAN RAMSURATKUMAR YOGI 4 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR FIRST PART "Ganga and Yamuna mix against the current : without water, take a bath at the confluence of the three rivers ". BHAVAN (Kabir) "As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illuminated soul, having become freed from name and form, reaches the Divine Being, which is higher than the higher." RAMSURATKUMAR (Mundaka Upanishad) YOGI 5 BHAVAN YOGI RAMSURATKUMAR, THE DIVINE BEGGAR RAMSURATKUMAR YOGI 6 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR CHAPTER I THE VEDIC INDIA The presentation of a great Hindu sage like Yogi Ramsuratkumar would be incomplete and hardly understandable if we disregarded its context,BHAVAN and all the more so when this context is called India. India is surely not the only country where great sages and many saints live. We meet them in the heart of all religions, in all countries. They are the supreme blooming every man tends to reach on earth. These freed beings work in all sectors of worldwilde activity, subjectively or objectively. They are present in the world, while keeping out of the world. However, where better than in India could it be possible for a great sage not only to be recognized or accepted, but also to see his message put in practice? India,RAMSURATKUMAR as we conceive it, that is to say much larger than within its current frontiers, was formed as a nation in the course of successive exodus of Aryas whose penetrationYOGI and integration have given birth to the large epics of Mahabharata and Ramayana. The nucleus of this Aryan race was originally anchored in Central Asia. The first migration was led by the Manu towards the South, through the strong Himalayan barrier, and they established in the northern territory which took the name of Aryavarta. At its head it had the seven great Rishis, 7 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR well known through the sacred literature, as the three great Rishis Vasishta, Bhrigu and Narada. The Indian territory was occupied by ancient black tribes called Daityas and Rakshasas in the literature. The first Aryan migrations had to combat vigorously to impose their science and culture. The Aryans held their philosophical and technological advance from the exceptional teaching they received from the great masters who had already begun to teach them in Central Asia. Among these great instructors, there were the numerous Buddhas who preceded Gautama as well as those Jaïns named Tirtankaras. The ancient peoples of IndiaBHAVAN maintained particularly in the Dravidian south; they were always inclined to the worship of mother-Earth. They had their own culture, science and art, and their vitality was such that it was not easy for the Aryans to insert theirs. It took the new nation centuries of efforts, wars and sufferings, to reveal at last more glorious than ever before. The arrival of the Aryas (Aryans) was bearing large hopes, since the great divine masters brought a varied knowledge with them as well as the foundation of the secret priestlyRAMSURATKUMAR language which was going to give birth to Sanskrit in India. They also imported the Veda, or knowledge of all things, namely the divine knowledge - nonYOGI limited in time or space - whose nature is without any beginning (anaadi) or any end (sanatana). This essential tradition - i.e Veda - is clearly defined in the text of Shiva Svarodaya: 8 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR "What the initiated call Veda, is not the book of Vedas. The Veda is what is apprehended through the Vedas. That by which the Supreme Being's nature can be known, is what the one who knows calls Veda. " These initiates were the great beings who, although incarnated on earth, remained in contact with the divine consciousness. They are those who, through contemplation, reached the power to understand the Almighty's intention and the language of gods (deva-s), a language they would perceive through sounds. This Vedic knowledge was called Sruthi, a wordBHAVAN meaning "what has been heard", and differentiates from works produced by the human mind - or Smriti -. Three hundred sages received this fabulous knowledge which later gave the four Vedas. The Srimad Bhagavatam says this: "All that occurs in the course of time, in the past, present and future, is but a dream. Such is the hidden meaning of all Vedic writings." RAMSURATKUMAR ‘Dream’ means here the impermanence of the world and of YOGIthe knowledge acquired by the objects of senses.