Arunachaleswara Temple, Tiruvannamalai

Hymalayam, Jillellamudi

Anasuyeswaralayam, Jillellamudi

Sree VIswajanani Parishat

Jillellamudi
Navanaga Nageswaralayam, Varasiddhi Vinayaka Temple, Jillellamudi

Amma's visit to Sri Ramanasramam - 1974 Boundless compassion towards all beings

Sri Anasuyadevi (Amma, Jillellamudi) 28-03-1923 12-06-1985

Bhagavan Sri Ramana Maharshi 30-12-1879 14-04-1950

AMMA-MAHARSHI Originally published in Telugu (2000 copies) in 1978 by Matrusri Publications Trust, Bapatla, (Guntur Dist., AP) AMMA - MAHARSHI English version was brought out during 1987 by Sri Indumukhi (Resonant indications from the lives of two Mahatmas) This revised edition (1000 copies) is published by Sree Viswajanani Parishat

Copy right 2011 by Sree Viswajanani Parishat Jillellamudi 522113 Guntur Dist., Andhra Pradesh, India Tel: +91 08643 227324 Telugu compilation: Dr Sripada Gopala Krishnamurty English translation: Indumukhi Seshagirirao Revised by: S.Mohana Krsihna Email: svjp.amma@gmail.com www.viswajanani.org All rights reserved Price: Rs 50/Sree Viswajanani Parishat JILLELLAMUDI Cover design/printing Janani Visual Communications, Hyderabad Mobile : 98491 80889

DEDICATION
This translation into English of 'Amma- Maharshi' book, I believe is the Prerana of Amma Herself for the benefit of those who do not know Telugu as the existing publications on Amma are mostly in Telugu and I am fortunate that this work was done through me. The words in Telugu pertaining to Vedanta philosophy used by Amma during Her conversations are difficult to translate into English with equivalent vocabulary and emphasis to convey their original meaning. My firm faith is that Amma Herself being the goddess of literature has prompted the suitable English words at appropriate juncture while translating the book. The purpose, usefulness or necessity of this work is left to her own choice as per Her divine play. Amma said - Offering to God with gratitude things given by Him is 'Nivedana' (as human beings cannot produce by themselves any thing). Similarly this piece of work is Her own, making me to only record Her dictation. Thus this is Her own work, which I physically place before Her lotus feet in dedication, on this day of idol installation (5th May 1987), in the temple Anasuyeswaralayam at Jillellamudi.

INSPIRATION
The sayings of Amma and Maharshi, their behaviour, attitude, practices and their replies to visitors when questioned, have many striking similarities conveying unique message though the words and language used were different. Also, I have not come across such similarities in the ways of any other two Mahatmas. Amma and Maharshi have not taken the Sanyas Ashramam. For both of them, the visitors are their own children irrespective of their age, nature, caste or status. Amma showed no special favour nor rejected any. She showered affection towards one and all whether they are her own children or rank outsiders, through out her life. Maharshi too displayed such unique equality towards all. Maharshi's attire was very simple as an Atyashrami. Mother, for the sake of her spiritual children used to be well-dressed though she had no attachment to such things. To all visitors and followers, Amma and Maharshi showed the same kindness, affection and sympathy. Both proclaimed that they have preached from their own experience. Both have identified with 'All'. They have pronounced that 'Everything' and 'Anything' is themselves.

Indumukhi

FOREWORD TO THE FIRST EDITION

A book comparing the similarities in the teachings of Amma, Jillellamudi and Sri Ramana Maharshi of Tiruvannamalai was originally written by late Dr.Sripada Gopala Krishnamurty in Telugu and was published in 1978 by Matrusri Publications Trust, Bapatla. This is an attempt to translate the same into English for the benefit of those who are not familiar with Telugu. I believe that this would enable all non-Telugu speaking brothers and sisters to understand the philosophy believed by the two great philosophers of modern age and relish the spiritual nectar distributed by these great personalities.

FOREWORD TO THE REVISED EDITION

I came to hear about Jillellamudi Amma a number of times during 1979 through my friends at Hyderabad. Though I was born and brought up in places in Guntur district close to Jillellamudi and heard of Amma then, I did not have the darshan of Amma. After I was prompted to take refuge in Amma, from early eighties, I became a frequent visitor to Jillellamudi. I came to know about the glory of Arunachalam (Tiruvannamalai) and Bhagavan Ramana Maharshi at about that time through the books of Paul Brunton which I read at Jillellamudi. My enthusiasm to visit the place increased as Amma, during her sojourn in 1974 visited Ramanasramam. Dr Sripada Gopalakrishnamurty in his Telugu book, Amma

Indumukhi

Maharshi, observed close parallels between Amma and Maharshi. The compassion of Maharshi towards all beings, even animals and birds is well known. Squirrels, peacocks and even crows used to find solace in the presence of the great master. The devotee children of Amma who accompanied her during the visit to Ramanasramam saw the joyous dance of the peacocks unfolding their feathers on seeing Amma. Any one who reads the biography of Amma knows how all creatures are drawn to Amma and experienced her affection. Cats and mice used to play hide and seek while Amma was sitting, on her extended sari, forgetting their natural enmity.

I and my long-time friend who is a devotee of Amma set out on our journey to Thiruvannamalai during 1984 and visited Jillellamudi first to receive the blessings of Amma. It was a pleasant evening. Amma was relaxing, lying on her cot on the open terrace. There was a cool breeze and a few residents and visitors were present. Ramanasramam is very much an asramam. Ours is like a house where always marriage is taking place Amma said on hearing that we were visiting Thiruvannamalai. We went to Thiruvannamalai, stayed in the cottage provided by the asramam management, performed giri pradakshinam around the sacred hill and worshipped in the Samadhi shrines at Ramanasramam. We also visited the ancient temple of A r u n a c h a l e s wa ra and his consort Apeethakuchamba and offered prayers. Our first visit to Thiruvannamalai lead to several visits in later years with family and like-minded friends. There is a little known event the meeting of Amma and Ramana Maharshi during 1936-37. Late Sri Rajupalepu Ramachandrarao, a frequent visitor to Jillellamudi to whom Amma revealed glimpses of her divinity, used to maintain diaries of his experiences and what Amma told. In the excerpt from his diary (published in the January 2010 issue of Viswajanani), Sri Ramachandrarao stated that while Amma was in her native place (Mannava near Ponnur), two American missionaries took Amma (13) to Tiruvannamalai along with them for the darshan of the Maharshi. It seems there was silent communion between Amma and Maharshi

in a way known only to them. Sri Ramachandrarao recorded that Maharshi viewed Amma as Matrubhuteswari. The legend that it was Ramana Maharshi who addressed Amma as 'Matrusri' for the first time gives credence to this. The frequency of my visits to Thiruvannmalai too increased in the past few years with the grace of Maharshi and Amma. After one such visit, the idea of re-issuing the book 'AmmaMaharshi', translated into English by Sri Indumukhi came up. I could get a copy of the English work from Sri I.Ramakrishnarao his son and suggested to Sri Viswajanani Parishat, Jillellamudi that the book may be reissued. They readily agreed and asked me to improvise the text and presentation where necessary. I consider that this book in your hands is the result of the blessings of Amma and Maharshi. I thank Sri Viswajanani Parishat and Sri I.Ramakrishnarao for giving me the opportunity. I also thank Sri V.S.Ramanan, President Ramanasramam with whom I discussed about the work, for his words of encouragement.

Khara Devi Navarathri

S.Mohana Krishna HYDERABAD

PREFACE
Incarnations and Mahapurushas have taken birth on this planet since creation. If world history is recapitulated, it will be observed that in all parts of the world, great persons shone like beacons of light with their exalted stature, radiating peace and wisdom. Western lady gave birth to scientific giants where as Eastern woman gave to the world many realized souls (Jnanis). One had conquered the external nature of things and the other succeeded in conquering the inner nature. It is not that in Western countries philosophers did not exist or in Eastern countries scientific personnel did not shine. The difference is only in the numbers. Even in the Eastern countries, the credit for yielding many spiritual luminaries goes to Bharath. After the Upanishadic times and subsequent to the three Acharyas, only rarely Mahatmas who gave to the world the essence of spirituality borne out of their own experience are seen. Such rare world teachers of our times are Anasuyadevi popularly known as Amma, Jillelamudi and Bhagavan Ramana Maharshi. One can see many similarities in their way of life and their teachings. At the same time, it can not be concluded that their lives ran on parallel lines or their experience is identical. In Amma's life, there was no stage when she did some kind of Sadhana. She was in the Natural state from birth itself.

Bhagavan Ramana seemed to have done Sadhana in early years to abide in the Natural state. In daily life, even for a moment, Amma did not leave the Atmasthithi. She is the blossomed flower without the bud-stage. If you want to see the full-moon, you have to visit Amma, Jillellamudi and if you search in other places, you can see only partial phases of the moon. There is no one else like Amma.. declared Dr Sripada. Still he perceived many similarities between these two spiritual luminaries. Though all the Rishis of the Upanishadic times are seers, their experience appears to be different. While we believe that Rama, Krishna, Balarama, Gouthama are the Avatars of Lord Vishnu, there appears to be differences in their messages. Even the Acharya-trio had also adopted different ways. But if we observe carefully, we find similar flowers springing from their nectarine branches. These flowers are alike in colour and fragrance. From such creepers that bear the same kind of flowers, Dr Sripada plucked the flowers and made two garlands. One is Amma and the other is Maharshi. Both are personifications of love and oceans of affection. Both are Jnanavatars with unbounded forgiveness and super-human traits. At once, they are ideal human beings also worshipped as divine incarnations in contemporary times. The life of Dr Sripada, by worshipping both these personages with garlands of ever fresh flowers emanating fragrance for generations to come, is blessed.

AMMA MAHARSHI
1. Which is not a regular custom a practice is the custom here. 2. Devotees while sitting before Amma, irrespective of melody in their voice, recited songs or Sthothrams (hymns) and the atmosphere was never silent. 3. In the dining hall (Annapurnalayam) of Andarillu (House of All) after dining, disposal of leaf plates by individuals is a practice. 4. In the Andarillu (Annapurnalayam) food is tasty. 4. 3. In the Ramana Ashram, after taking the meals, removal of leaf plates by the guests themselves is common. 2. In the Hall ( of Maharshi's Asramam ), breaking the silence and calm suddenly, a female or male voice was heard reciting a song or a poem. 1. Maharshi has not prescribed any customs or practices and regulations for the inmates of the Asramam.

In the Asramam also food served is delicious (Undavalli Anjaneya Dasu).

5. 6.

This is Andarillu (Every body's house). 5. Devotees have built a temple on the tomb of Amma's daughter (Hyma). 6. On the tomb of Maharshi's mother devotees have constructed a temple. Who is to question your stay in your Ashram ?

7. 8. 9.

To sit in this hall itself is very useful. 7. Has the Rikshaw puller taken his food ? 8. There are no restrictions for coming or going. (to the House of All). 9. I do not ask anyone to come or go. For every one, serve Ashram food. To come here itself is useful.

10. Why so many come here? The reason is known only to them. 1

10. Why so many are here, is known only to them.

AMMA
11. During worship, Mother used to drop flower petals on to her own feet. 12. My children - "I will stay at the place which father (Amma's) and all of you decide. 13. 'Are they coming? I will get up. Keep hot water ready for my bath'.

MAHARSHI
11. Ramana also himself sang 'Ramana Sadguru Rayare' (meaning Ramana is the Sadguru). 12. I like whatever you all do together.

13. For visitors to have easy darshan and approach, Maharshi used to get the sofa shifted in front of the entrance door and relax.

14. No strangers come here.

14. Maharshi said that no introduction is required for new comers and all can directly approach and speak without reservation.

15. Amma's first question is "Have you taken food?"

15. Bhagavan first enquired about satisfying ones hunger and only later came to the quest for salvation.

16. Inspite of burning sensation in her stomach, Mother did not drink butter milk lest the same would be insufficient for the visitors. 17. Amma's gaze on the visitors flows breeze-like on all those present without expressing any impression of thought 'Ah! you!' or 'who are they' ? 18. When visitors arrive, inspite of having fever, Amma instructed to keep hot water ready for her bath.

16. Sweet butter milk if not adequate for all the guests, Maharshi does not himself take the same.

17.

Ramana's eyes look always same. In that gaze no trace of emotion or agitation is seen.

18. Suffering with carbuncle and weakness also Maharshi came out and sat in the hall to give darshan to the devotees.

AMMA
19. All blood (good or bad) is divine in nature.

MAHARSHI
19. 'Is it period, what if ? Everying is Brahman! What is there in mensturation'. You can tell them to come.

20. Whatever Amma speaks leads to the 'origin'.

20. Even from simple acts like cooking - from that a preaching in philosophy for us.

21. Whatever path is possible or easy (for you), that alone benefits you. 22. "Heap up this sand", it is spreading and getting lost.

21. Bhagavan used to select and indicate the easiest method to suit individuals. 22. Maharshi used to pick up rice grains spilt near the kitchen.

23. Amma used to instruct to take care not to spill and spread sand heaps, not to break mats and crush tumblers by carelessly leaving them in the premises where they might be broken when people move around. 24. During Amma's Golden Jubilee celebrations, unconsumed rice was served to fish, birds and ants.

23. Packing papers removed from postal packets or parcels and pencil bits found thrown out are picked and stored by Maharshi for use.

24. In those days whatever was offered to Maharshi was to be distributed then and there itself. Hence the offerings were fed to ants, squirrels, cats, dogs and cows. 25. Bhagavan's sleep was lightest. Often he used to awake from sleep.

25. Amma though appears to be in deep slumber, when some one calls in a small voice (murmurs) also she answers.

AMMA
26. Amma said that she would first embrace those who come with an intention to harm her.

MAHARSHI

26. A brahmin who declared that he intended to earn fame and name by killing Maharshi was being obstructed by the inmates present in the hall. But Bhagavan called him to come closer and took him to the dining hall.

27.

For those three persons who enquired what Sadhana they should practice, Amma's reply was in three different ways.

27.

In a similar situation and for the same question Maharshi gave different replies.

28. For all questions Amma's final answer is the only one, 'All is that only'; but the start is made from the level (caliber) of the questioner. 29. The work progresses in perfect order , even though, those who think that without their presence the work comtemplated cannot be completed, are not present. 30. Once Shri Potluri Subba Rao clicked twelve times his camera to take photos of Amma but the image could not be captured even in a single snap. 31. Your boy is with me.

28. For all questions Bhagavan's final reply is 'know who you are; the start is made from the level of the enquirer.

29. Maharishi used to curb the ego of the disciples who were proud of their performance.

30. One photographer tried to take photos of Maharshi and he could not get the image even in one snap out of several exposures he made. 31. Where did your boy go ? He is here.

AMMA
32 ( Amma while taking bath in the rivulet) When snakes approached her swimming in the stream, she used to pick up and deposit them on the bank. 33. Visitors shed tears while gazing at Amma.

MAHARSHI
32. Snakes used to crawl over Maharshi's body. 33. When devotees used to glance at Maharshi, tears used to flow from their eyes. 34. When visitors said "In this Ashramam only collection of money appears prominent", Bhagavan replied them 'they have joined here for earning wealth and if you have the same desire join them to share it.' 35. "In a dream a divine person has informed me to initiate you with Dattatreya mantram, please get initiated" said a visiting person. Bhagavan replied 'Please wait till the same divine person instructs me to get initiation from you' 36. Maharshi on an Amavasya (new moon) day, invited the visitors to have breakfast. The visitors were orthodox brahmins. However, not to displease Bhagavan, they partook the breakfast. After a while Bhagavan described the good effects of onions and said that when they are properly cooked they will not give out the odour, though offensive and strong smell is their nature."Did you notice the odour of onions used in the Upma, you were served as breakfast? Maharshi enquired.

34. When a visitor complained that one who does misdeeds, like cheating, forgery, misappropriation etc., alone come up in life', Amma replied, "You too can be likewise my son', (if you can)". 35. 'Your mother told me (in the dream) to take you to Tenali (town) said Venkata Subbaiah garu, Amma's grand father. The six year old Amma replied mother has not instructed me (likewise)in the dream'.

36. On a Sivarathri day forenoon, while serving food to her father, Amma offered a few morsels of meal (food) as Prasadam to Radha Krishna Sarma which he ate with devotion. After some time Amma made fun of Sarma saying 'Hey! on Sivarathri day you have taken food without taking bath, (Actually on that day Sarma wanted to fast).

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AMMA
37. 37. "Mother, why that cat always sleeps on your pillow?" enquired a visitor, and Mother quipped - Why, is the cat so low?".

MAHARSHI
Mother (Maharshi's) enquired Bhagavan "Why that dog always lies on your lap? Bhagavan replied, It is always in 'Nirvikalpa Samadhi'. A great soul has come in this dog's form". 38. "So long as 'I' is alive, grief cannot be avoided".

38. "How many days this grief and difficulties?". "As long as you are alive". 39. "They say they have eye diseases. I have problem with 39. "Amma!, I have rheumatic arthritis". "I too have leg pains" said Amma. 40. "We have entered the abode of snakes. We have no 40. "We have come to a place where they (snakes) dwell". right to trouble them". 41. When Rangaswamy mentioned 'Kasi-Kasi' (Benares), 41. When Prabhudatta Brahmachari proposed to Amma to visit Brindavan, Amma taking him to a nearby area with a rivulet, pointed out that it is Brindavan. 42. That is Aata (Veladi) and this is Theta (Geethi) (names 42. Outside Gana (music) and inside Bajana (drumsbeat). of metres in Telugu poetry). 43. "To tell your problem, you have Swamy. But to whom 43. "To whom should I tell about my problems?". should I tell mine ?". 44. "Is it wrong to extend your legs (to relax) in the 44. While declaring that I am "every where" why do you want to recite 'Manthrapushpam' in my presence only? direction of Swamy? Is Swamy not present everywhere and in all directions?" 12 Bhagavan replied that if those two letters are left out, this is "Kasi". my legs. To whom should I tell my trouble".

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AMMA
45. "As you like my son. You can apply sandal (wood) paste to hands, legs or neck as you please". 46. To the thief Amma said "Wait, I shall remove and give you the tiger-nailed necklace as it does not come out easily and your hands may get pained". 47. Somebody offered Amma a basket of Amla fruits. Out of them Amma picked only sour fruits and ate them lest the children who already caught cold would consume them which aggravates they suffering. 48. Amma used to feed the dog near her abode with coconut kernels. 49. Some people remarked in Amma's presence that a preacher criticises and degrades other religions. Amma immediately replied that "He scolds or criticises publicly where as we do the same thing in our houses secretly. Hence his habit appears to be better than ours". 50. Dr. Sripada was asking Shri Sagar who is staying in the hut away from the abode of Amma in a low voice whether any diaries are available. Amma who was quite some distance away told Ramakrishna to look into his 47. of others".

MAHARSHI
45. "It is our duty to go according to the wishes and views

46. Is it ! Has Lakshmi (cow) gone to the kitchen hall and drank hot pudding? been burnt badly. When Palani Swamy was sick, Maharshi removed the mango fruit kept below his pillow and ate it, lest it would aggravate the sickness, if he eats it. Alas !, her tongue would have

48. Maharshi used to get Ashram cows fed with iddlies (steamed rice cookies). 49. There was news regarding the death of a prominent personality. All those present spoke of his bad charecter one after another. Maharshi said "It is true, he used to be very clean by bathing twice or thrice a day".

50. In the last days of Maharshi, a Sadhu came to have the darshan of Bhagavan and the inmates of the Ashram did not allow him to see Maharshi. The Sadhu standing

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AMMA
request for the diaries.

MAHARSHI
where he was, started starting in the direction of the room where Maharshi was resting. Bhagavan came out of the room to the verandah and gave darshan to the visitor fulfilling his desire. 51. Those having affinity here will have to come from even nook and corner. 52. As soon as I think "Bhagavan - please glance towards me", Bhagavan looks towards me.

51. Those who have seen Amma once come again and again to Jillellamudi. 52. A lecturer from Macherla present before Amma was thinking why Amma did not talk. Just then Amma asked him "How are you?". 53. Offering sugar candy to Amma, I thought, that it would be nice if the candy is given by Amma to Shri Bhaskara Rao. After some time Amma gave the same piece to Shri Bhaskara Rao who was the fourth person among those who came for her darshan. 54. There is no difference between worldliness and spirituality. 55. There is nothing ( for me) to question and know.

53. Before going, Nartaki wished inwardly that Bhagavan should look towards her and Bhagavan cast his glance. Next day when Chalam also thought similarly Bhagavan looked towards him too.

54. The kingdom in heaven referred to in the Bible and this universe are not different. 55. For Maharshi there are no doubts requiring

56. A disciple of Mouna Swamy, beat Amma on her back with a cane. Amma was silent.

clarifications. 56. He could not control his anger and spit on the face of Bhagavan. Bhagavan kept silent.

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AMMA
57. I have no special taste for anything. 57.

MAHARSHI
I am not mindful of taste of any of the different items you have prepared; I mix them all together and eat.

58. I do not observe any particular custom or (religious) practice. 59. "Why do you want this Puja (worship) and crown?" "Is there anything which I rejected, to object these and to tell you that these are not required". 60. Here, a mosquito has kissed me.

58. Bhagavan does not observe any particular custom or practice. 59. "Why do you require this fan and sofa Swamy?" "All things that happen just happen. Will they stop, if I do not agree?" 60. Those people have fed me with beatings as you feed me with sweets.

61. When you say "Oh! God of knowledge (Vidyaya namaha), they say Oh! God of ignorance (Avidyaya namaha)", is it not? 62. Silk sarees ! even gunny cloth can be worn or (I) can be without anything. 63. Amma!, don't you have pain (in limbs) ? "Yes I have, how can I be without pains?" 64. When a plate full of different dishes is offered, mixing all items, Amma served everybody hands-full.

61. "To beat with a stick, is it?". That also is worship.

62. To sit below this tree or on the heap of sweepings (litter), I feel happy. 63. If this hand is moved from hither to thither mountains move. 64. When different items of eatables are placed before him, collecting little bit from each item and mixing them together, Maharshi used to eat.

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AMMA
65. When Amma patted the bullock with affection, the bullock, touching the feet of Amma with its snout in reverence, breathed its last. 66. I do not require anything from anybody without you all around . Giving to me while I am amidst others is the real offering.* 67. If Amma says 'Aha' (Is it ?) the essay writers (authors) correct the mistakes they made. 67.

MAHARSHI
65. When Bhagavan touched the crow with love, it breathed its last.

66. Am I single (alone) ? I have a big family.

If Maharshi say's "Please read it again", then the Pundits by reading again, correct their omissions and commissions.

68. "What I say is from out of my experiences alone - my son".

68. When (spiritual) books, are read, the contents are only what I have experienced. 69. One saint kept his hand on the head of Bhagavan (in an

69. When Rajamma started to initiate Amma, she herself had some (visions) experiences.

attempt to bless or initiate) and he himself went into slumber. 70. Why fear ? Am I not following you ?

70. After all, don't you know that I follow you ? (* Amma used to immediately distribute the offerings to all those present around her without keeping anything for herself).

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AMMA
71. Amma's birth anniversary celebrations were due on the third day after the expiry of her daughter, Hyma. Amma's son Subba Rao told that he would get the celebrations cancelled. Amma asked "Could you stop that (Hyma's death)?" The celebrations were performed as scheduled. 72. Coming to Jillellamudi is not a waste any time.

MAHARSHI
71. Chinna Swamy stopped the visitors to meet Maharshi as he was suffering from cancer. Bhagavan fasted till the visitors were allowed to see him.

72. From this entrance (ashram), you will be qualified to reach Moksha.

73. Amma's feet are softer than tender betel leaves.

73. "Bhagavan's body is soft like velvet", Rangan said who normally massages Maharshi's legs.

74. Rice cooked the previous night, fish curry, boiled ricewater etc., whatever devotees offered, Amma accepted and ate. 75. At Amma's lotus feet (presence) bullock, dog, Koteshwara Rao's mother and Vasundhara's mother breathed off in peace. 76. Chindambara Rao (Amma's grand father) was shocked, when Amma called him nearer, while she kept her hand on the hood of the cobra. 77. Amma received and experienced the chest pain of Mallikarjuna, when he was crushed by a bullock. 21

74. Bhagavan ate rice cooked the previous night and cereal pudding etc.

75. In Bhagavan's lap, deer, crow, Alaghamma and Lakshmi (cow) breathed their last peace fully.

76. Alaghamma (Bhagavan's mother) said that she used to shiver with fear, when snakes crawled over Bhagavan's body. 77. Bhagavan received the back pain of K. Ramachandran.

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AMMA
78. Amma asked for coffee. At that moment there was no stock of sugar. Annapurna, feeling anxious checked a tin which was not in daily use and to her surprise, found sugar, in that. 79. When a person was in anguish that his wife could not come to Amma's presence, (as she was having her monthly periods), Amma said "if you and your wife together come and offer me that saree, I will wear it". Gayathri who was feeling sorry that she could not attend to the funeral rites of her father (as she was having her monthly period) was told by mother that period is a bodily function similar to expulsion of stools, urine etc. whereafer she took part in all rituals without hesitation. At Jillellamudi, in the presence of Amma if anybody expires pollution customs are not followed. 80. At the entrance of the house in Mannava, where Amma camped, the form of Reddy Subbiah, a devotee of Amma, was seen requesting the people present to dine before leaving the place. In reality, the actual Reddy Subbiah was at Jillellamudi at that time.

MAHARSHI
78. Maharshi asked for orange pickle. Chinna Swamy felt sorry as it was not available. Just then two baskets of oranges reached Asramam.

79. "Is monthly period cause for untouchability? Do not show such difference, serve them as usual".

80. A swamy near the entrance of Ashram requested everyone to dine first.

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AMMA
81. Many people who come to see Amma, shed copious tears on seeing her. This is everyday scene.

MAHARSHI
81. Rangaswamy, Nartaki, Begum Syed etal, used to shed tears profusely on seeing Maharshi unable to control their emotion. 82. Though we beg so much, Bhagavan does not give us

82. Amma - Have you given Hyma the orange I gave you ? "Why ? I have given it to those who are in need".

anything but he gives to that Masthan everything even though he does not ask. 83. Bhagavan answered the mental prayer of Dr.

83. Amma has responded to my silent prayers twice and fulfilled my wishes.

Karamchandani. 84. Maharshi spots those who are hungry and feeds them.

84. Amma sorts out those who have not taken the meal and enquires them whether they have dined and sends them to take the meal first and come back.

He only dines after all other have finished their meal.

85. Devaraj Mudaliar who vowed to Shri Venkateswara 85. The vow due to be fulfilled at Tirupati on behalf of his son was complied with by Cherukumilli Hanumantha Rao in the presence of Amma. 86. Earlier Maharshi was called "Amaswamy", 'Ama' means 86. When Amma was asked which Mantram she chants, she replied "Yes-Mantra". 87. 87. 'Whatever is said (by Amma), it is a sentence (vakyam)". "Eka maksharam ( one alphabet ), Hrudi ( in heart ) Nirantharam ( at all times ), Bhasathey ( shines ), Swayam Vilikhithey Kadham ( on its own ), writes itself". 'yes' (in Tamil). Swamy, performed the same to Ramana Bhagavan to fulfill the vow.

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AMMA
88. Amma touches gently and moves her hand over the heads of those who prostrate on her feet and shed tears.

MAHARSHI
88. Buchamma abruptly caught hold of the feet of Maharshi while he was coming down the stairs. Maharshi moved his hand over her head affectionately.

89. "That is quite enough", Amma said to Raghavaiah (blind man) who was describing the robust person whom he could not see but who put him in a crowded bus. 90. "It is only long and short. What is good or bad ? 91. "I am not what you are not, my son". 92. To see me itself is a merit. 93. I see godliness in you where as you see me as human.

89. "I am the same Maulvi (Muslim fakir) who helped you to get down from the train and disappeared", Maharshi informed the magician (Indrajali). 90. In my view no 'bad' exists. 91. "The same Atma (soul) exists within both of us". 92. To have devotion to me itself is a main qualification. 93. Unless you get rid of the thought that human being is only the body, you all see me only as this physical body.

94. "What are you thinking ?"... (sone one asked) "Only about me ?" "I thought it is about all of us". "Are you ALL not within ME ?" 95. If I point out your faults, who can cross the seventh milestone and reach here ? (i.e., no one can come here). 96. Amma while referring about herself say's "Nenu" (myself). 27

94. What are you seeing with partly closed eyelids? "Me, there is nothing other than Me".

95. If I start punishing, even a black crow will not peep into this Ashram.

96. Maharshi also says 'Nenu' while talking. 28

AMMA
97. You are all my God. 97. 98. Whatever ups and downs (shocks in life ) are due, they happen. 99. My son, I am not anything which you are not.

MAHARSHI
For me every one is Maharshi.

98. The burden is due and I carried.

99. There is no difference between my hand and your hand. You can yourself pick up the Vibhuti (sacred ash). 100. "Amma, please forgive me for my mistakes". "Only if, I reckon them as mistakes". 100. "Bhagavan please do not keep in mind the evil deed I have done". "Where is mind to me to keep it (misdeed) in ?" 101. Am I not always pregnant/mother of infants ? 101. Am I single ? A big family ( I have)! 102. Where am I to go ? 102. I don't find a place to go. 103. For me all are children. I have no Sishyas (disciples). 103. I do not consider anybody as my sishya. 104. There is nothing to learn by enquiring. 104. Maharshi has no doubts requiring clarification. 105. I do not tell anybody to do this way or that way. 105. Maharshi will not ask you to swallow (accept) anything. 106. I am not other than what you are, my son. 106. When you reach that state, you know that there is no speciality in me, and that you are also 'that'. 107. When I think that 'All' is myself, then who are the devotees? 107. There is only one 'I' (meaning that the entire universe is one). Then which is to be meditated upon and who is the meditator? 29 30

AMMA
108. I do not observe anything in particular (path or religion). 109. Because you have questioned me, I told. 110. During holidays be coming here. 111. If I say 'I', it is not merely this - 'Anasuya'. It is merger of all 'I's which becomes, 'I' (myself). That is the only 'I'. 112. "He is also my child" 113. For the Namaskaram (Obeisance) offered, Amma appears unnoticed. 114. You have only one son. I have many children, you see, Am I not tolerating their mischief ? 115. What matters, if it is (done) at my son (at Tirupati) * or with me (here)? 116. I am also worshipping 'you all' my son; You cannot worship me to the extent I worship you. 117. I have no walls (veil) which conceal. 118. No sin can be committed by him, I declare
(*Amma is referning Lord Sri Venkateswara, diety in Tirupati temple as her son)

MAHARSHI
108. I do not have (a particular) religion.

109. Upadesa is done only to those who seek. 110. As you have holidays spend them here. 111. Who do you think 'I' am ? The 'I' existing in all, - is this 'I' (myself) alone. 112. "Is she (though immoral) not my child ?" 113. When Namaskaram is put, Bhagavan behaves as if it was meant for somebody else. 114. You have only one family. shoulders. 115. Is the Lord at Palani not present here? The burden of all families is on my

116. I prostrate to you even before you prostrate (to me).

117. Can I not see even when I close my eyes ? 118. No one can independently act.

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AMMA
119. Snakes are better than us. They harm only those who harm them, but we human beings harm those who are not even known to us.

MAHARSHI
119. Monkeys pluck only one fruit at a time. We human beings pluck all fruits at a time.

120. If we are destined to eat, they (eatables) come on their 120. Everyone here is eating the food that is due him (i.e. destined). 121. Where is our surrendering ? It gets surrendered (by 121. What is there to know ? He will get himself known. itself). 122. Even to say that I do not want (to have) desires is itself 122. To say that your name should be published has the 'ego', equivalent to the 'ego' to tell that your name should not be published. 123. This body is itself disease. 123. With 'Vikaram' (passion), 'Akaram' (form) has come. 124. It is appropriate to get angry over the anger. 124. Be angry on the anger itself. 125. There is no necessity now to observe rites to send them 125. The rituals are not meant for the dead. to heaven. 126. Even to help others is a selfish act. If others are all 126. Whatever is done, it is for one's sake. happy (due to your help), you too shall be happy. 127. In this birth the load of ego is over powering and is not 127. Even what happened (or done) yesterday is not remembered today. Then why think of the past ? becoming possible to get rid off. It is best not to have eagerness to know about the past and future. a desire. own accord.

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AMMA
128. You have at least come to know that, that you do not know. do not know.

MAHARSHI
128. There is the 'One' through whom (you) know that (you)

129. Whatever experienced is by the mind. 129. All troubles or pains, including for physical body are to the mind only. 130. If that is not meant (due) for us, how can we have it ? 130. If his share of food is not due here, can he come to this place ? 131. Reaching here, feeling happy, he dances with joy. While 131. The bag of burdens is hung at the 7th mile stone and left there before reaching this place. After staying here for sometime and while returning back they collect the bag (left earlier to their homes). 132. Sannyas is eschewing (conquering) 'ego'. Not changing 132. One should become Sannyasi. Sannyas. 133. Bhagavan narrated the message of Bhrunga "your Lord 133. Your husband is in your heart. alone does not make the husband. 134. To have the desire to do good to others is always good. 134. To see good in others is our goodness. 135. An invisible power decides as to how one should act. 135. (our) deeds are not in (our) hands. 136. Experience means transcending duality. 136. To get the state (of mind) that every thing is done by Amma alone is the experience. 137. Desire to have Moksham (salvation) is also hindrance 137. What is left behind, after one surrenders? The thought to overcome desire is itself a desire. 35 36 for surrendering. Appearance (form) is in your heart. Where else can I search him?" It is not 'taking' the dress. returning back to their destinations, the bag of sins which was left on their way here is collected and carried back on their shoulders.

AMMA
138. Sankara said "Advaitham (monism) has Visishtatha (eminence)" "Visishtatha itself is Advaitham", said Ramanujulu. 139. One who tells that this should not be performed (by others) except by a Brahmin is not a Brahmin. 140. Whatever is not to one's liking, appears as difficulty. 141. For Nigraham (self control) alone, Vigraham (image or idol) worship is needed. 142. Ever available (for approach) is Amma, without restrictions. 143. It (spirituality) does not come with prior knowledge and when it comes , it is inconceivable.

MAHARSHI
138. As "Everything is Brahmam", is said by Advaitis, "In everything Brahmam abides as Visishtatha" as per Visishta-Advaitham. 139. Brahmin is one who has known Brahmam.

140. Difficulty is due to useless thought. 141. Worshipping idols leads to the concentration of the mind. 142. Spirituality is everybody's property and not restricted (reserved) for a few. 143. Spiritual growth is not noticeable (conceivable). It is not something newly acquired. It is losing that which exists (i.e. replacing initial notions).

144. In my view there is no Jadamu (inanimate). 'Chaitanyam' (awareness) only that exists.

It is

144. The one that exists is Chaitanyam.

145. 'He' is not dwelling in the ant or in the mosquito, my son. 'He' exists as the ant or as the mosquito. 146. All of you, is myself. All your belonging is myself. All this is myself. 147. Whatever is inside that is (also) outside. 37

145. To be omnipresent, except 'He' none other exists. The one exists is God. 146. In 'you' - This body exists. Not only this body, all this Universe is within 'you'. 147. "He" who is inside as well as outside, is the same. 38

AMMA
148. In this world no one offers Namaskaram to another person, my son!

MAHARSHI
148. "Salutations (Namaskarams) to everybody". Is he not himself included among everybody? It means that he is offering (namaskarams) to himself. 149. A Sakti is doing everything. It is better you follow the

149. What you feel, you do (act). It is "He" alone who gives that feeling (thought).

path as directed by the divine Sakti. 150. Even Manasu (mind) is Chaitanyam (consciousness).

150. If only 'one' (or oneness) is felt, the mind is then independent.

But it feels it is bound. 151. Atma exists everywhere. The body only moves hither

151. All are in my lap and none is outside my lap.

and thither. Moving to any extent or direction it is within the Atma. Hence no one can escape from the eye (purview) of Atma. 152. If Atma is understood (known), all these can be found

152. If 'That' is known, 'That' too becomes 'This'.

abiding in it. 153. The power (energy) in "Siva, Vishnu, and Gayatri" is the

153. All Mantras (sacred words) have the same power.

same. 154. In the eyes of Jnani all are Jnanis.

154. I reckon you as personification of complete wisdom (Jnana) my son! 155. After attaining Atmadarshan (knowing the Self), body 155. Body is not reckoned as Atma. But the body does not exist without being Atma. and the world does not appear different from Atma to the Jnani. For him the world, body etc., is Atma itself. 40

39

AMMA
156. That alone has become all these.

MAHARSHI
156. The seen, the act of seeing and the object that is being seen are all manifest reflections of the only Chaitanyam. 157. The sparks though rise from the fire, they fall off leaving

157. All are in my lap only, No one is outside my lap.

the flame. We (human beings) cannot exist away from God. 158. This world does not exist with another Atma similar to

158. I do not think as 'that', I think as 'this' only.

Atma. It is neither different from nor part of Atma. It is Atma itself. 159. To act or not to act is not in your hands. Whatever is to

159. To act is not in your hands.

be done by you in this birth had been predetermined. Whether it is to your liking or not, those acts (Karma) will be performed by you. 160. Atma is neither Dwaitam nor Adwaitham.

160. That which became two and also non-dual is God. 161. Animals and trees etc. attain Atma Sakshatkaram 161. Sthithis (stages) exist not only for human beings but for animals too. 162. For every act the motivating force is His. 162. Preprana (intuitive impulse) is divinity. 163. The truth is Sakti without Atma cannot act. 163. That which exists everywhere in the form of Sakti is Atma. 164. Find out where from "I" takes birth (originates) and 164. Thoughts are given by God only. 41 mind abides there. 42 though it is rare.

AMMA
165. Trupti (contentment) is Mukti (Liberation).

MAHARSHI
165. Desirelessness itself is Moksham. 166. Possessing everlasting peace is Moksham. Is it not?

166. Kaivalyam (at-one-ment with Godhead) is attained by not having Vaikalyam (wavering mind). 167. Is it said that the light in the head is to be lowered into 167. Super-mind? - that which makes to go up (gain) also makes to get down (lose). the heart? How is it possible to move Atma from one place to another, when it is existing all over? 168. Specially creation alone or destruction only do not exist 168. For Srusti (creation) there is no beginning. Pralaya (dissolution) does not come at a time to the whole Universe. 169. In every moment creation exists. In every moment 169. Creation and destruction do take place every moment. destruction takes place too. 170. When one who observes is like a screen, the one that is 170. This universe exists always. Some one comes and some one goes. 171. God is not separate and creation is not separate. 171. Why God has done this creation ? Because God himself is creation. 172. If the same is not due to us, how shall we have (get) it? 172. Unless his food is due here he cannot reach this place. Even if he comes he cannot sit before the plate to eat. Though he sits (attempts) to dine, he cannot eat even a morsel. existing (or seen) is Atma only. at any time.

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AMMA
173. Can we pray God to end (remove) the difficulties? "Yes, pray that you have given these difficulties, and you remove them". pray to God?

MAHARSHI
173. Is it a wise act on the part of a person in diffculties, to "Yes, undoubtedly". 174. "In your presence, we like devils, are able to cook

174. Telling you is for redressal. "God alone redresses. Appeal to him alone".

(food) in huge vessels and move them". "Are you (the devil)? See that Big Demon that is cooking". Saying so Maharshi pointed out Arunachalam Hill. 175. Whatever you eat, is it not God's gift?

175. If you say that you are eating here free of cost, does it mean that what you eat there (in your house) is your own? 176. Loukika Jeevithamu (worldly life) is a part of 176. Bhouthikam (worldliness) and Adhyatmikam Adhyathmika Jeevithamu (spirtual life). (spirituality) are not different. Jeevitham (life) and 177. The reason (causation) for birth, we must say, is due to 177. For the very first birth, from where did Karma (causation) come from, Who has given it? Ajnana (ignorance). It is not appropriate to say that it is due to karma. (If it is said as due to karma, then question crops up as to whose karma. Who am 'I'?

Jeevanamu (living) are given by God.

178. Vishwarupam means to see this world as God. 178. Is it not this Universe (Vishwam) Krishna showed to (his mother) Yasoda ? 45 46

AMMA
179. You are also incarnations. My incarnation is for you.

MAHARSHI
179. Everyone is God's incarnation. 180. Sankalpam means mind's Samsaram. Sankalpam

180. Sankalpam (volition) is Samsaram (family life).

paves the way for Samsaram. 181. The state where likes and dislikes do not exist is

181. Anasuya is the one who has conquered likes and dislikes.

Vairagyam (dispassion). 182. To know that one is ignorant is not ignorance.

182. You have understood that you do not know, is it not? 183. Whatever is to happen that only will take place. If you 183. Anticipated events do not take place. But whatever is due cannot be avoided. are destined to perform duty, it is inescapable. In case you are not destined to work, even if you hunt for work, it would not be possible. 184. When food is (considered as) Brahman then what about excreta ?* 185. After separating Upadhis (entities), Jiva and Parama 185. I do not consider Atma, Jivatma and Paramatma as separate entities. 186. The Guru first follows the disciple's path (direction) and 186. First allow them to go in whatever path or direction they are proceeding, then slowly divert them this way. 187. Mind itself is the Guru. 188. In my view Guru means 'He', God alone. No one else.
*(In Ammas view, nothing is to be detested).

184. Deficiency as also virtue belong to you only.

from Atma can you see any difference ?

at the appropriate time diverts him to the path of eternity. 187. "Atma-vai Guruhu" (Atma itself is Guru). 188. Why do you differentiate between Guru and Ishwara? Guru is Ishwara. 48

47

AMMA
189. Their faith alone would protect them, my son.

MAHARSHI
189. Primarily the importance is not for the worthiness of the Guru but for the Bhakti (devotion) of the disciple. 190. Your mind is your Guru.

190. Guru is within you. To think that Guru is somewhere outside is due to ignorance. 191. Dhyasa (continuous remembrance) is Dhyanam (meditation). 191. If Dhyasa is not externalized through physical senses and turned inward in the mind then it becomes Dhyanam. 192. Select the path you like and you will find it easy to follow. 193. The path that suits your natural instinct, you can adopt.

192. Your (chosen) path is easy. Your path is good.

193. Whatever you can adopt (practice) is an easy path for you. 194. Any path is good. Your path is good for you only.

194. For purifying the mind, all paths are good. The pure mind can itself select the best path for practice. 195. Mind abiding in its own state is Namaskaram.

195. Just to bring the palms of your hands together does not mean Namaskaram. 196. Amma told a goldsmith who came from Warangal "Build a temple by chanting (the name) in your heart. Does construction of temple can only be with stone ? 197. If you practice with Bhakti (devotion), what if the place is a toilet? 49

196. Maharshi narrated a story of Poosalar constructing temple mentally in Tinnur. 197. For meditation there need not be hard and fast rules to be observed with regard to time, place posture, method etc. 50

AMMA
198. Amma informed the essay-writer who visited her that the three words. "Salutation to Viswanath (Siva), Sarvanath (Lord for everything) and Jagannath (Lord of universe)", mentioned by him earlier are adequate. 199. You are telling that when you want to do (offering prayers) your mind is wavering. Hence whenever possible you keep doing. 200. By repetition (words) become Mantra. 201. You can think that everything is by your own effort or think that some power is getting everything done. 202. Even that, He alone should give . 203. For anything the Taruna (ordained time) should come.

MAHARSHI
198. Maharshi told Dilip Kumar Roy that singing devotional songs itself can take one forward (in the spiritual path).

199. Don't you get time for meditation? Then even while doing the work, go on chanting 'I', 'I'.

200. When you contemplate, other thoughts leave. 201. You may either search the origin of the thought 'I' or surrender to the power which sustains. 202. Your effort also takes place only as per destiny. 203. When the time is ripe the seeds of teaching germinate in the mental field.

204. Pining (Avedana) is worship (Aradhana).

204. Pining for the Darshan is more important than having Darshan.

205. Kriya (action) and Karma (action) are in the Kartha (doer). 206. Unless you start with Anatma (which is not Atma) you cannot finally conclude that everything is Atma.

205. If you know the Kartha (doer), all things to be known merge and disappear in the Kartha. 206. In fact, there is nothing such as Anatma. That which is called Anatma is within Atma only.

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AMMA
207. For those who ask what they ask for one given. To those who do not ask, Amma herself ascertaining their need, gives them. 208. Whatever you imagine would have been heard by you.

MAHARSHI
207. Whatever is beneficial to you, 'God' alone knows. Leave everything to him alone. Whatever is needed by you, He will provide. 208. Who are we to tell? Some Sakti (power) itself would prompt it to say.

209. 'That' too, he alone should give. 210. This Srusti (creation) is God alone. 211. Prema (Love) is God. 212. Purushakaramu (human effort) and Divine help (Daivasahayam) are one and the same. 213. All forms (appearances) are His.

209. Even to think of God it is his gift only. 210. For God to see his own image 'Srushti' is the mirror. 211. Prema (Love) is God. 212. The Almighty (God) works in this world through Purushakaramu (human effort). 213. The only one that exists is seen in all these different forms.

214. All is That.

214. Jagattu (world), Jivudu (Soul), Eshwara (God) all are one and the same.

215. Pain is, He alone! 216. As all names are His, He is nameless. All forms are His. So he is formless. 217. When He is making you work, does not the result belong to Him? 53

215. Even pain is given by Him only. 216. No name or no form; what is existing is the only one.

217. When good and bad are His, does not the suffering and pleasure belong to Him? 54

AMMA
218. To one who has seen That, this also appears as the same. 219. You call it by any name, but the existing one is 'That' only, my son. 220. You name it as you like - God, Swabhava, Sakti. There is only 'one' that exists. 221. 'That' alone has become all 'These'.

MAHARSHI
218. If true divine life is understood, this worldly life is clearly seen as not different from that one. 219. You may call it by any name, but what exists is only one thing. 220. World, Maya, Leela (divine play) Sakti all these are in Atma only. 221. From where the world, the variety of things, you originate, from the same source, It also emanates.

222. The one that cannot be found by searching is God.

222. Where are you? Where is God? - to enable you to go and see.

223. In my view everything is Chaitanyam (spiritual consciousness), there is no Jadam (in animate) at all. 224. For one Atma we are the bodies. 225. "Amma, your grace is required". "The grace always exists. Your work getting completed is grace. Your works not being done also is grace. When things occur in our favour, then we think that there is grace. Thing happening unfavourably also is grace. 226. You make your attempt. When opportune time comes, works get completed automatically.

223. This universe is expansion of Atma only. 224. Atma exists (immobile). Only bodies move on.

225. "We need your grace". Grace is always there". 226. You look to your work. When time is ripe, grace of Iswara will shower on its own.

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AMMA
227. 'That' alone should give even Bhakti.

MAHARSHI
227. One person had said that he cannot do any Sadhana without grace. Maharshi replied that even the desire to do some Sadhana has been implanted by the grace alone.

228. From where did he come from? From divinity. Then going back also is to that destination only. 229. Not wanting Sthithaprajna is itself Sthithaprajna (contented stable mind). 230. Either think that you are doing everything yourself, or think that all things are being done by some Sakti. 231. Is there a small form as Jiva ? 229. They do not desire anything. It is enough if only Moksham (salvation) is given. Is it not a desire? 230. "When I have the thought that 'I am doing Japa', how do the sins due to bad habits not affect ?". 231. Worshipping takes place only when the 'I', you call 232. The Aham (self) getting form becomes Ahamkara (ego). 233. Feeling "My or Mine" appears to pave the way for happiness but actually leads to pain and misery. 234. One has to become a Sanyasi. It (sanyas) is not something to be taken. 235. Whatever comes, enjoy happily. 236. Do as you are prompted. The prompter is - He only ! 235. Why bother ? Let things come and go. 236. Whatever way you feel is easy and best, you follow that only. 57 58 exists separately. 232. To say 'I am this - I am that' is Ahamkara. 233. When the Bhava that this is 'mine', is removed, the mind gets purified. 234. Leaving off 'ego' is Sanyasam but not changing clothes. 228. Philips was informed that his son, came from Atma has gone back and merged into Atma only.

AMMA
237. They say that body is not Atma. But body does not exist apart from Atma. 238. The Sakti that is all pervading is Atma. 239. All is 'That'. That 'one' alone has become 'All'.

MAHARSHI
237. For the Jnani who realised truth, this body is also felt as Atma. 238. Atma alone exists becoming all these different kinds of Sakti. 239. The existing 'one thing' alone has become, Sat

(Reality), Chith (consciousness), Ananda (Bliss) etc. 240. All are "Myself". 241. Everybody sees only Atma. Forms (appearances) are like pictures on the screen and bubbles in the ocean. 242. It is not that you receive something I give. You should receive whatever I give. 243. Can you purchase peace (of mind) from a shop ? 244. Nothing else is obtained by "Jnana". It is possession of 'Jnana' only. 245. To be in equipoise at all times, and in states is Samadhi. 242. Attain a stage where cheerfulness during happiness, grief during distress, will not influence you. 243. Is 'Moksham' sold in any shop? 244. There is nothing to see; Atma Darsanam (Self realisation) is to 'become'. 245. Samadhi is not something which lasts only for some minutes or a few hours. To be in Samadhi while the sense organs are functioning is the Sahaja (natural) Samadhi. 246. To be in equipoise at all times, and in all states is Samadhi. 247. Doubts should be cleared only by thinking. 59 246. At all times, under all circumstances one should be in Samadhi. 247. Contacting the one who can deeply think and explain, will clear doubts. 60 240. Except Himself none else is to be seen. 241. Whatever is seen is That only.

Amma in Anasuyeswaralayam

Amma

Maharshi

Samadhi shrine of Bhagavan Ramana Maharshi