Lakshmi the Cow

[There are several unusual aspects of this story that I feel need to be commented on since no one else has mentioned them in the published accounts of Lakshmi’s life.

Anyone who has read the preceding chapters of this book will be well aware that Bhagavan had a frugal, thrifty personality that made him complain about any kind of waste. He would, for example, pick up mustard seeds from the kitchen floor and ask that they be stored for later use; he made Annamalai Swami straighten out rusty, bent nails and reuse them even when large amounts of new nails were available; he would cut the margins of proof copies off his books and then stitch these narrow strips of paper into notebooks. In the light of these lifelong habits I find it quite remarkable that Bhagavan went over Chinnaswami’s head and ordered a massive cowshed to be built out of expensive materials. Bhagavan rarely interfered in the management of the ashram, but in this particular instance he took complete control of the cowshed project.

The ashram buildings that existed in the year that Bhagavan ordered this new cowshed had all been made out of cheap or free materials. The walls of the Mother’s samadhi had been constructed out of half-baked bricks that had been abandoned as unsaleable by the man who made them. Its roof was made of matted coconut leaves. The two other substantial buildings, the dining room and Bhagavan’s hall, had tiled roofs that were supported by mud and brick walls. These primitive buildings were a direct consequence of the ashram’s strained finances and Bhagavan’s known preference for cheap or free materials. However, when Bhagavan spoke to Annamalai Swami about the new cowshed, he declared that he wanted the building to be constructed out of dressed-granite blocks. The roof of the inner courtyard, he added, was to be supported with teak beams. (The various dramas associated with the construction of the cowshed are narrated by Annamalai Swami in Living By The Words Of Bhagavan, pp. 46-56.).

This is an extremely expensive way of building, and Bhagavan must have been aware that the ashram was not in a position to finance such a project. The scale of the building, as well as its materials, was astounding. When it was finally built, it dwarfed every other building in the ashram, being at least twice the size of the hall that Bhagavan himself received visitors in. All this was for Lakshmi. There were, it is true, a few other cows in the ashram at the time, but Bhagavan made it quite clear on several occasions that he was doing this for Lakshmi.

Why did Bhagavan suddenly abandon a lifetime of frugality and order this palatial granite-and-teak building? Lakshmi and the other cows could have managed quite well in a simple thatched building of the sort that most other people kept their cows in.

Bhagavan himself gave one answer in the conversation with Annamalai Swami that I have already reported: ‘If you build this cowshed for Lakshmi, we will get all the necessary punya to build a bookstore, a dining room and a shrine for the mother.’

The implication of this statement is that by serving Lakshmi, the ashram would grow and prosper in a way that would not have been possible if the cowshed had been left unbuilt, or constructed on a much smaller scale.

Bhagavan’s prophecy turned out to be true. Though there were no funds for the project when the foundations were dug, by the time the building was finished the ashram was receiving so many donations for buildings, surplus funds were available to begin work on other projects such as a bookstore and an office. I should mention that constructing a building to get punya for future projects was also a major departure for Bhagavan. His general attitude to finance was, ‘Arunachala gives us everything we need’.

The construction of the cowshed marked a turning point in the ashram’s history. Prior to its construction, ashram buildings were generally small and primitive. In the years that followed many new granite buildings were constructed: the ashram office, the Veda Patasala, the kitchen and dining room, and finally the magnificent temple erected over the samadhi of Bhagavan’s mother. Along with the growth of these physical structures there was a corresponding increase in the flow of visitors to the ashram. Was there really a connection between Bhagavan’s decision to build this cowshed and the huge growth that followed? It may appear to be a strange claim, but when Lakshmi passed away in 1948, Bhagavan himself commented, ‘Because of her our family has grown to this extent’.

When the cowshed was finally completed, Lakshmi herself brought Bhagavan to the opening ceremony:]

Devaraja Mudaliar: On the day of the laying of the foundation stone, Lakshmi walked into the presence of Sri Bhagavan shortly before the time fixed for the ceremony and led him back there, she going first and Bhagavan following. On the day of the ceremonial opening of the cowshed it was decided that she should be the first to enter. She was bathed and decorated for entering her new abode but then she slipped away and went to Bhagavan and sat down before him. She would not budge until he went too, so that he was the first to enter her new house, and she stepped in behind him. (The Cow, Lakshmi, by Devaraja Mudaliar, p. 10)

[Lakshmi lived in her new home until she passed away in 1948. In the later years she came less and less to the hall, but Bhagavan visited her every day in the cowshed.

Devaraja Mudaliar has noted, ‘As with many human devotees, the constant association of the early years gradually became unnecessary and occasional visits sufficed to sustain the flow of his grace.’ (The Cow, Lakshmi, p. 11)]

I think that Lakshmi would have preferred to spend more time with Bhagavan, but in the 1940s the ashram was so crowded, it was not practical to have her charge into the hall whenever she felt like it. For the last few years of her life she had to content herself with occasional but regular visits from Bhagavan. Her final moments have been described in some detail by Suri Nagamma:]

In the letter to you [Suri Nagamma’s brother] under the caption ‘Worship of the Cow’ I described to you the grandeur of Lakshmi, the queen of the cows and the amount of regard Bhagavan had for her. To that queen, as for his own mother, Bhagavan on Friday 18th [June 1948] gave videhamukti [liberation at the moment of death]. That morning when I went to the ashram I was told that Lakshmi was seriously ill and would not survive the day. So I went straight to the cowshed, without even seeing Bhagavan. The room built for the calves was vacated, cleaned and Lakshmi was given a bed of straw to lie down on. As it was Friday she was as usual decorated with turmeric paste. She had a vermilion mark on her forehead and a garland of flowers round the neck and horns. Venkataratnam [Bhagavan’s attendant] was sitting by her side, fanning her. Lakshmi was lying down with her majestic look, spreading lustre all around. She reminded me of Kamadhenu going to Kailash to do abhishekam with milk over the great Lord Siva.

When I went to Bhagavan I prostrated before him. When I got up, he looked at me with a divine look. Taking it as an order, I said I would go and stay with Lakshmi. He nodded his head in assent and I went immediately. Venkataratnam gave me the fan and left. Sitting in that place I began repeating Ramana Dwadasakshari [a twelve-lettered Ramana mantra], Ashtothram [108 names of Ramana], etc., and Lakshmi appeared to hear them carefully.

When Bhagavan came to the cowshed at 9.45 as usual he came to Lakshmi. Bhagavan sat on the hay by her side, lifted her head with both his hands and passed one of his hands lightly over her face and throat. Then, placing his left hand on the head, he began pressing with the right hand fingers her throat right down to the heart.

After pressing like that for about a quarter of an hour he said, addressing Lakshmi, ‘What do you say, mother? Do you want me to stay here alone? I could stay but what to do? All the people would be round you as in the case of my mother. Even so, why? Shall I go?’

Lakshmi remained calm, devoid of all the bonds of this world and of the pains of her body, as though she were in samadhi. Bhagavan sat there unwilling to move and with a heart full of compassion.

I was overwhelmed at the sight and exclaimed involuntarily, ‘Oh! Mother Azhagammal had the greatest luck. So has Lakshmi now.’

Bhagavan looked at me with a smile. Subramaniam came and said, ‘It seems the doctor will not be coming till 10.30 as there is no immediate danger to Lakshmi’.

‘All right. So doctor will not be coming now. Have you brought the medicine for the injection?’ asked Bhagavan.

Turning towards Lakshmi and gently stroking her head and neck, he said, ‘What do you say? May I go?’

Subbalakshmi said, ‘She will feel happy if Bhagavan is by her side’.

‘That is so, but what to do?’

So saying and looking into the eyes of Lakshmi, Bhagavan said, ‘What? May I go? Won’t you tell me?’

Lakshmi looked at him proudly.

What reply Bhagavan got we do not know but he got up and went away saying, ‘See that the flies do not get into the mouth’.

I assured him that we would take due care of Lakshmi and Bhagavan left the place very reluctantly.

[G. V. Subbaramayya, who was also present when Lakshmi passed away, has given important additional details of Bhagavan’s final meeting with Lakshmi. I will insert his comments here before continuing with Suri Nagamma’s account of Lakshmi’s final moments.]

On that day [18th June 1948] early in the morning Jagadiswara Sastri informed Bhagavan that Lakshmi was seriously ill. After breakfast Sri Bhagavan went to the cowshed and saw her lying prostrate and breathing hard. Sri Bhagavan sat beside her, took her head into his arms, and gently stroked her neck. He fixed his gracious gaze on her eyes. At once Lakshmi’s breathing became steady and harmonious. As their eyes met tears trickled from both. Those of us who stood close by could not contain our emotions. Nearly half an hour passed this way. It was indeed a sight for the gods.

At last Sri Bhagavan addressed her in the tenderest voice, saying, ‘Amma [Mother]. What do you want? I must now go the hall as the people there will be asking for me. But wherever I may be, I will never leave you. I will always be with you. You are all right.’ (Sri Ramana Reminiscences, by G. V. Subbaramayya, p. 178)

Suri Nagamma: With the divine touch of Bhagavan the outer breath of Lakshmi began subsiding and the movement of the body began to decrease. When the doctor came at 10.30 and gave an injection, Lakshmi remained unaffected, as if the body was not hers. There was no death agony. Her sight was calm and clear. The doctor turned her over into the posture of Nandi, put some medicine on the boils and went away instructing us to keep some support for the head. It was 11.30 by then. Venkataratnam came back after having his meal. He asked me to hold up the head, saying he would bring some more hay. The tongue touched me and it was icy cold. The life of Lakshmi had reached the feet of Sri Ramana and was absorbed in him.

Ten minutes later Bhagavan came into the shed, saying, ‘Is it all over?’ and squatted by her side. He took her face in both his hands as though she were a little child.

Lifting it he said, ‘O Lakshmi, Lakshmi,’ and then to us, controlling his tears, he said, ‘Because of her our family has grown to this extent’.

When all were praising Lakshmi, Bhagavan asked, ‘I suppose the doctor has not troubled her much, did he? How did her life cease?’

We told him everything that happened.

‘That is all right. Did you notice this? The right ear is uppermost now. Till yesterday she was lying down on her other side. Because of the boil she was turned over to this side. So this ear had to come up. Look, in the case of people who die in Kasi [Benares], people say Lord Siva will whisper in the right ear. Lakshmi too has her right ear up.’

Bhagavan showed the ear to all people there. By that time crowds had gathered. After a quarter of an hour, Bhagavan got up and said, ‘Ramakrishna has been saying for the last ten days that a good samadhi must be built for Lakshmi’.

Bhagavan then went away to the hall. (Letters from Sri Ramanasramam, by Suri Nagamma, letter 48, 20th July 1948)

[Bhagavan had brought about the liberation of both his mother and Lakshmi the cow by destroying the vasanas, the mental tendencies and desires that would have otherwise resulted in a rebirth. He accomplished this by placing one of his hands on the heart-centres of these devotees as their death was approaching. Suri Nagamma seems to have discussed this process with Bhagavan soon after he succeeded with Lakshmi:]

When Palaniswami, an early disciple, was in the last throes of death, Bhagavan thought of giving him mukti [liberation]. He placed his hands on the heart and the head, but the strength of his vasanas was so intense, they could not get dissolved… In the case of his mother some years later, Bhagavan similarly placed his hands on the heart and the head, and as the vasanas gradually subsided, he continued to keep his hands there until life was completely extinct. His efforts at giving mukti to mother succeeded. In the case of Lakshmi the cow, Bhagavan often told us that all the past incidents in life welled up in the same manner as in the case of the mother, but they subsided ultimately, which did not happen in the case of Palaniswami.

When I pointed out that Bhagavan was not with Lakshmi till she breathed her last as in the case of the mother, he said, ‘Oh that! What desires did Lakshmi have after all? Only if there are desires in plenty, will they remain till the end.’

So what Bhagavan wanted us to understand was that Lakshmi the cow, being an animal, had no vasanas like us human beings. (Letters from and Recollections of Sri Ramanasramam, by Suri Nagamma, p. 124).

[I would differ from Suri Nagamma on this point. I think that Lakshmi’s lack of vasanas was not because she was a cow, it was because her devotion and surrender to Bhagavan had erased them all.

There was much speculation in Ramanasramam that Lakshmi was the reincarnation of Keeraipatti, an old woman who fed Bhagavan for several years when he lived at Virupaksha Cave and Skandashram. Keerai is a Tamil term for edible leaves such as spinach and Patti, meaning grandmother, is a respectful form of address for elderly women.]

Bhagavan never publicly confirmed or denied that Lakshmi was the reincarnation of Keeraipatti, but he was happy to pass on this theory to visitors and devotees. Writing in 1930, when Lakshmi had not yet moved to Ramanasramam, B. V. Narasimhaswami wrote: ‘Maharshi sometimes informs those present of her history and quotes with evident approval the theory of his devotees that Lakshmi is the present incarnation of Keeraipatti.’ (Self-Realization, by B. V. Narasimhaswami, 1993 ed., pp. 165-6)

[After Lakshmi’s liberation in 1948, Devaraja Mudaliar wrote a short pamphlet that became the official ashram history of Lakshmi the cow. It was read and approved by Bhagavan prior to its publication. This is what Mudaliar had to say about the link between Lakshmi and Keeraipatti:]

Lakshmi’s great devotion and the possessive way in which she would always approach Bhagavan, along with the great kindness and attention he showed her, convinced many of the devotees that there was some special bond between them. Many of us felt that although Lakshmi now wore the form of a cow, she must have attached herself to Bhagavan and won his grace by love and surrender in her previous birth. It seemed hard to explain in any other way the great solicitude and tenderness that Bhagavan always showed in his dealings with her. Because, although he was all love and kindness and had solicitude for all, he was normally very undemonstrative. The open expressions of his grace that Lakshmi used to receive from him were quite exceptional…

Bhagavan never definitely stated that Lakshmi was Keeraipatti. Nevertheless, the belief was supported by various remarks he made spontaneously or in unguarded moments when the circumstances gave rise to them… No one can quote any open statement by Bhagavan about Lakshmi and ‘the old lady of the greens’ although many who heard Bhagavan refer to the two on various occasions felt almost certain that they were the same. They felt that the great devotion of the old lady had caused her to return in this humble guise to work out her remaining karma at the feet of Bhagavan. (The Cow, Lakshmi, by Devaraja Mudaliar, pp. 11-12)