There are some aspects of his spoken teachings that appear to be unique. For example, his reference to the heart center on the right side of the chest. He said that this was the source of the “I” and the place in the body where the sense of “I” had to return in order for realization to take place. People who talk about his teachings in the West rarely seem to mention this point.

Ramana didn’t mention it much either. On a few occasions when he was asked about it, he said it was more important to have the experience of the Self, rather than locate it in some part of the body. It is true that no teacher who came before him ever mentioned this, but I would not say that this is a major aspect of his teachings. Nor would I say that is necessary to have this knowledge in order to have an experience of the Self.

How did you choose the subjects for your three biographical books?

In two of the three cases the subjects chose me. When I went to Lakshmana Swamy’s ashram in the early 1980s, he asked me to write a brief biography of Saradamma, a project that eventually turned into a book-length account of both of them. A few years later, when I wrote a fifty-page account of Papaji’s experiences with Ramana, intending to use it in a book about Ramana’s disciples, Papaji liked it so much, he invited me back to Lucknow to do a complete biography on him. As for the third biography, I approached Annamalai Swami in the late 1980s, hoping to interview him in order to get enough material for a chapter in the same book that was going to feature Papaji’s account. His story turned out to be so engrossing, so detailed, so unlike anything I had come across in the existing Ramana literature, it soon expanded into a book-length project.

All these people seem to be Self-realized. Did you pick them for this reason? How did you know that they are Self-realized?

The simple answer is that no one who is not a jnani can really tell who is in that state, and I would not claim to be in that state myself. Ramana told people that the peace one feels in the presence of such beings is a good indication that one is in the presence of an enlightened being, but this is a sign not a proof.

When I first went to see Lakshmana Swamy in the late 1970s, I did not go there with any intention of evaluating him. But as soon as I looked into his eyes, something inside me said, “This man is a jnani.” Nothing has ever caused me to doubt that first impression. I don’t know how I came to that conclusion because I had never had that kind of thought before with anybody else. Something inside me just knew. Up till the time I first met him, I had been meditating intensively for most of the day for a period of about eighteen months. My mind was fairly quiet most of the time and I really felt that I was making good progress on the road to Self-realization. However, within a few seconds of being looked at by Lakshmana Swamy, I was in a state of stillness and peace that was way beyond anything that I had experienced through my own efforts. That one darshan effectively demonstrated to me the need for a human Guru, and it also demonstrated to me that there were still people alive in the Ramana lineage who seemed to have the same power and presence that I had read about in so many Ramanasramam books. Since that day a large portion of my life and energy has been devoted to serving such beings and writing about their life and teachings.

What is Self-realization? The terms “glimpse” and “waking-up experience” appear in Nothing Ever Happened. Did you invent these terms? What is the relationship between a glimpse or waking-up experience and Self-realization?

I would say that Self-realization is what remains when the mind irrevocably dies in the Heart. The Heart is not a particular place in the body. It is the formless Self, the source and origin of all manifestation. Self-realization is permanent and irreversible. I also suspect that it is quite rare. Many people have had glimpses or temporary experiences of a state of being in which the mind, the individual “I”, temporarily stops functioning, but I don’t think that there are many people in the world in whom the “I” has died.

Papaji used to say, “What comes and goes is not real. If you have had an experience that came and went, it was not an experience of the Self because the Self never comes and goes.”

I think this is an interesting comment. If it is true, it means that most waking-up experiences are merely new states of mind. It is only when the mind dies completely, never to rise again, that the Self really shines as one’s own natural state.

The terms “glimpses” and “waking-up experiences” that you refer to are temporary. They come and they go because the “I” itself has not been permanently eradicated. A powerful Guru may be able to give a glimpse of the Self to just about anyone, but it is not within his power to make it stick. If the person has a mind that is full of desires, those desires will eventually rise again and cover up the glimpse.

Do Westerners tend to have an exaggerated idea of the significance of these preliminary experiences?

When these temporary no-mind states are being experienced, their importance can be greatly exaggerated by people who think that they have attained permanent enlightenment. But in most cases the feeling of self-importance vanishes along with the experience.

I think you quote Papaji as saying that he met only two Self-realized people in his entire life, Sri Ramana and a Spanish priest. But he also met Nisargadatta Maharaj. Does this mean that he didn’t think Maharaj was Self-realized? Can you shed any light on this?

When I first talked to Papaji in 1992, I asked him how many jnanis he had met in his life. He scratched his head and came up with three names: Ramana Maharshi, a Sufi pir he met in Madras and Tiruvannamalai, and a wandering mahatma who lived in the forests between Tiruvannamalai and Bangalore. When I got to know him better, he would sometimes add names to the list, and Nisargadatta Maharaj was one of them. He went to see him many times in the 1970s and was very impressed with him. J. Krishnamurti also made the list, although Papaji didn’t think much of him as a teacher. The Spanish priest never appeared on his list. Papaji said he was the best Christian he had ever met, but he never said he was enlightened.

This list might expand or contract according to his mood or memory, but it never exceeded seven. These were all people he had met on his travels. What I found curious about this was that he never ever included any of his own disciples on this master list, an omission that might lead one to infer that none of his disciples had actually attained the final sahaja or natural state of the jnani. This is both interesting and paradoxical since many of his disciples were told very categorically by him, “You are enlightened. You are free.” When I wrote his biography, I recovered several thousand letters Papaji had written to devotees all over the world. I would say that at least fifty of them could produce a hand-written letter from Papaji congratulating them on their enlightenment.

In the vast majority of cases these experiences were temporary. I often wondered why Papaji was so enthusiastic about these temporary experiences, and many other people felt the same way. Lots of people asked him about this, but I don’t know anyone who got a straight answer, including me. When I asked him about this phenomenon, he said that he lived in the silence and that when silence spoke, it always said the most appropriate thing, even though it might not be factually accurate. He added, “I have spent all my life in that silence. I have learned to trust what it says.”

Implicit in this statement is a recognition that Papaji is sometimes telling people that they are enlightened when he can see clearly that they are not. He trusted the source of these statements, but he could never give a good explanation of why the silence was making him say these things.

David Godman (b. 1953) is the author or editor of nearly twenty books about Sri Ramana Maharshi and his disciples.

Rob Sacks (b. 1953) is the editor and publisher of Realization.org.

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This page was published on September 28, 2001 and last revised on May 28, 2017.