Four years (1948-1952) had inspired since Ramsuratkumar had laid eyes upon Ramdas. The Young northerner was different, undoubtedly closer to the bottom of the pit through which the soul must traverse on its way to heaven. Tempered, in some respects, by the benefits of years, with a more refined vision, but also more fired up than ever his desire for truth, Ramsuratkumar again set out to meet his Ram.

Because Ramsuratkumar was different, Ramdas seemed different too- as a master often reflects the devotee’s state of being. Yogi Ramsuratkumar described this third meeting:

“Swami Ramdas turned out to be an entirely different person. At the very first sight, Ramdas could tell a number of intimate things about the life and mission of this beggar which nobody but this beggar knew.

Not only that, but the master started to take special care of this beggar. This beggar felt that he had come to a place where he had a number of well-known intimate friends. This beggar began to feel from the environment of the ashram that Ramdas was a great sage, a truly great sage. It was then that this beggar first understood the great master. Ramdas is this beggar’s Father.”

When yogi Ramsuratkumar spoke these words, in the early 1970s, describing this 1952 meeting with Ramdas, he included only essentials. So many smaller and curiously interesting details were left out. As far as Ramsuratkumar was concerned, the only thing that mattered was that he was blessed by papa to see and understand him. He was given the mantra, Om Sri Ram Jai Ram Jai Jai Ram , With which hundreds and perhaps thousands of other devotees had been initiated before him. He was similarly instructed to “chat the mantra all the 24 hours” Ramsuratkumar did as he was instructed, and after seven days he found himself in a state of complete and utter union with his master, and his master’s Lord, the Eternal God, the Father of all.

“This beggar tried [repeating the mantra] for one week and then Papa was with Him all the time, everywhere and everything, nothing else, nobody else but my Father.”

How “it” was accomplished – this irrevocable transformation and this immersion in madness-Ramsuratkumar summed up in on all revealing sentence. “Ramdas killed this beggar in 1952”; a sentence that he repeated over and over, with only the slightest variation and elaboration, over the forty-plus years of his life following this event.

This beggar ceased to exist in 1952. After that, a power has pulled him here and there. Even now, this beggar is controlled by the same power, the power that controls the whole universe! This beggar has no consciousness! No mind! All has been washed away! No thought, no planning, no mind to plan. Bo sense of good and evil. Swami has killed this beggar, but life has come. Millions and millions of salutations at the lotus feet of my Masters, Swami Ramdas! The same madness still continues. He has initiated this beggar in Ramnam and has asked to chant it all the twenty-four hours. This beggar began to do it in the space of a week, this beggar has got this madness.”

Years later, in the 1970s, Yogiji discussed with a western friend that “Kundalni shakthi was the key to wholeness and unity with the universe, since the same serpentine fire was pervading the universe that was alive and active within man. He said that it was this force which his master swami Ramdas awakened in him.”

The beggar’s own words make “the killing” sound fast, clean and complete, which it certainly may have been when viewed from the perspective of eternity. Yet, in the dimension of time and space, and from the testimonies and clues left behind, we know there was a dying process, and that Ramsuratkumar, like any many or woman who approaches the dissolution of ego, he did not fancy that process! In 1991, the presence of Lee Lozowick and several American devotees, Yogi Ramsuratkumar again spoke of his dying “at the lotus feet of my Master Swami Ramdas” but this time headed some startling words “It was not this Beggar’s Wish,” Ramsuratkumar admitted “Ramdas did it by force.”

The small twist created by these two short sentences invites a different view on the matter of the beggar’s subsequent madness and surrender. What were the actualities of such a “murdering” process, the type that creates an irrevocable change in the victim? What kind of force did Ramdas use?

After Ramsuratkumar had received mantra and had apparently fused with Papa’s essential nature, Ramdas refused to allow the young devotee to remain in close physical proximity, or even to stay on at the ashram, even though Ramsuratkumar passionately desired this closeness, and asked for it several times. Three weeks after his arrival, Papa sent him away. In The Gospel of Swami Ramdas, which describes Ramsuratkumar’s visit , and first refers to him as the “odd Bihar” we read that “his behavior was not satisfactory. He was highly emotional.” And hence , was asked to leave.” In fact, Ramsuratkumar was divinely mad, and so obsessed with his love for both papa and Mataji, whose sanctuary and benediction had provided the context for his absorption into god, that his activities took on the vestiges of insanity.

Ramsuratkumar couldn’t stay, and yet he found it nearly impossible to go. For a while, perhaps for the first time in his life, he became like a beggar at the city gates, living outside the ashram boundary, standing and waiting at the entrance in the hopes that he might catch a glimpse of his father, Ramdas. “It was monsoon time and he got thoroughly wet standing there,” reported one close devotee who had heard this story from Yogi Ramsuratkumar in the 1970s

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Biography Of BhagavanYogi Ramsuratkumar