N A V A H B R A M U K T A R U S M A R I G O Y N A V A H B R A M U K T A R U S M A R GI O Y © 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 N A V A H B YOGI RAMSURATKUMAR R A M U K THE DIVINT E BEGGAR A R U S M A Translated in English by Gaura Krishna R I G O Y 3 N A V A H B R A M U K T A R U S M A R I G O Y 4 YOGI RAMSURATKUMAR, YOGI RAMSURATKUMAR YOGI RAMSURATKUMAR, JAYA GURU RAYA N A V A H B R A "When, in trouble, you sing the NameM "Yogi Ramsuratkumar", my Father immediately brings the necessary help. U You can see it by yourselves. K Even this Name belongs to mTy Father. This beggar does not exist, A R only my Father exists everywhere. This beggar died in 1952, U at the lotus Feet of Bhagavan Ramdas." S M A (Yogi Ramsuratkumar) R I G O Y 5 N A V A H B R A M U K T A R U S M A R I G O Y 6 YOGI RAMSURATKUMAR, THE DIVINE BEGGAR FOREWORD N A To present a spiritual master is without any dVoubt an A exciting task, but how much delicate. This task would not H have been led successfully without his grace and consent. B The author, aware of the difficulty, has s triven to gather a R certain number of scattered elements Aso as to portrait the Master, trying to get as close as pMossible to reality. The author does not ignore that suchU a work will always limit the truth of a direct contaKct, truth that the Master T generally expresses in silence. We will never perceive A the depth of the MasterR. That is the reason why the author U will simply attempt here to release his message. S M May be the reAader will wonder about the usefulness of such a workR, and to that it will be replied that within the current mIaterialistic and immoral era it may be of some G use to testify the presence of an authentic being and a O libYerating teaching. 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 N understood nor accepted, and the Yogi was reguAlarly attacked. Stones were thrown at him, and his lVife was even attempted on. Some took him for a A madman, H ignoring that a jewel of wisdom was concealed under his B rags. Therefore, Yogi Ramsuratkumar d ecided to appear R in public. For this purpose, he had a short biography A written. M U It was written by TrumanK Caylor Wadlington, an American devotee. UnfortTunately, very few details are A reported as regards his birthplace, family life, education, R or other similar elemUents, and rare are the words of the S Master on those subjects. M A Besides TruRman's work, articles or books written about him relate essentially personal experiences. This is partly I G due to the fact that the yogi had forbidden anything to be O written about his person up to now. Y 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 N all that had been written - that is to say very littleA - to question those who had known him once, and ofV course to have himself an intimate and personal experiAence with H this Master. B R In the bounds of possibility, the author has striven to A keep within the role of a witnMess in his narration, excluding his spiritual relationship with the yogi as much U as possible, with the only aKim to alter nothing of the objectivity of the testimonyT. A R Some mistakes wiUll undoubtedly have infiltrated, S considering the few elements collected. They should be M imputed to the author. As for the best of the work, it can A only be thRe consequence of Yogi Ramsuratkumar's infinite g race who, with love and patience, kept on I G helping the author with each of his requests. As a O conclusion to this preface, I would like to thank in all Y impersonality (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 N A V A H B R A M U K T A R U S M A R I G O Y 4