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The teachings of Bhagavan Sri Ramana Maharshi / Miracles Do Happen
« on: December 07, 2008, 11:18:50 AM »
Naryana Iyer, (later Sub Registrar Narayna Iyer) was working in a small
town called Chetput, about 30 miles from Tiruvannamalai.  He had a
poor opinion about sadhus and sannyasis right from the young age. Once
his friend Ramakrishna Iyer invited him to Tiruvannamalai for Kartikai
Deepam festival and also to see Bhagavan Ramana. Narayana Iyer
told that he would go with him, as a company, but would not be interested
either in the Deepam festival in the temple or in Bhagavan Ramana.  His
friend agreed and they travelled together.  When they came to Tiruvananamalai, Narayana Iyer said: Alright you go wherever you want.
I shall remain at your house in Tiruvannamalai.  So, both went to that
house, and Naryana found it overcrowded with people, who had come for
the festival from outside centres.  Ramakrishna Iyer said, that he could come to the Asram, where there was open space and he could relax.
Narayana Iyer agreed reulctantly, saying that he would definitely not
see or prostrate before Bhagavan Ramana.  They went to the Asram,and
in those days, it was only comprising of two thatched sheds and Mother's
Temple.  As soon as they went inside the Asram, the tall lean figure with
codpiece and kamandalu on his hands, came in front of them and welcomed them.  This was Bhagavan Ramana!    Narayana Iyer heard
Ramakrishna Iyer introducing, "this is Naryana Iyer'.  Narayana Iyer
raised his eyes and looked at Bhagavan Ramana.  His eyes met the
powerful fascinating gaze of Bhagavan Ramana, and he immediately
fell on the gravel and prostrated before Bhagavan Ramana!

He composed himself and stood up.  He felt that this man was greater
than Mahatma Gandhi and Rabindranath Tagore, two mighty personalities,
he had met before.  Bhagavan Ramana asked them to stay for food and
take newly printed copies of Tamil, Sad Darsanam.  They finished food
and Naryana Iyer was looking through the first verse of Sad Darsanam.
The Tamil, Ulladu Narpadu, is really a tongue-twister, with the word,
"Ulladu", Sad, appearing in different meanings at least 11 times in that
verse!  In order to regain his punctured ego, Narayana Iyer murmured:
Why not he say something simple to teach his philosophy? What is the
use of such difficult composition?'  Immediately, the two heard an
attendant came running to them, saying that Bhagavan Ramana would
explain the verses of Ulladu Narpadu, that evening, after dinner! 
Ramakrishna Iyer looked at Narayana Iyer meanigfully with a smile!
They both stayed that night in the Asram, and listened to Bhagavan
Ramana's personal description and meaning of the first verse of
Ulladu Narpadu! 

The same Naryana Iyer became an ardent fan of the first verse of
Ulladu Narpadu in later years, that he was always chanting that
verse, throughout the day, even in the intervals between his work and
at home!  The same Narayana Iyer, after 25 years, was responsible for
the drafting of Bhagavan Ramana's  Will for the Asram, as a drafter
and registrar, as he was then working as Sub Registrar of Tiruvannamalai, Munsif Court! 

(Source: Arunachala's Ramana, Boundless Ocean of Grace. Volume 2.
Sri Ramansramam, Tiruvannamalai.)

Arunachala Siva. 

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 07, 2008, 10:59:44 AM »
Verse 20 in Tamil reads as under:

Nan onru thanathu Nan-Nan enru onrathu,
Than- aga thondrume Undhipara,
Than athu, poonram am Undhiapara!

(Nan onru - this I thought. thanathu - in that place. Nan-Nan enru
onrathu, - the sphurana of "I-I"    Than-aga thondrume - will
be experienced of its own accord. Than-athu, that 'I-I'. Poonram -
Poornam, the Infinite, the One without second.)

Osborne's translation:

Where this 'I' notion fades
Now there as I as I, arises,
The One, the very Self. The Infinite.

The Tamil words, Nan and Than, refer to the individual soul, I thought,
and the Supreme Being, Brahman, the Self.  These words are peculiar
to Tamil.  In fact, Bhagavan never knew the word Brahman, till He
came to Tiruvannamalai and till He read some Vedanta books brought
by Pazhaniswami, from the town.   Manikkavachaga and Tayumanavar
also used the words, Nan and Than.  The English translators found it
quite difficult to translate these words.  Osborne and many others started
using, 'I' and 'I-I' and certain other translators tried  'i' and 'I'!

Bhagavan Ramana used these words first in Who am I? in 1902.
Under Question No. 11.  He says: "When 'Nan', 'I' curls up into the Heart,
this I thought which is the root of all other thoughts, will also go away,
and it remains as  'Than', "I-I" in the Heart.  Then the ego dies, and
everything in this universe will appear as Siva Swarupa!

Some over enthusiastic devotees also wanted to verify this "Than" in
the Heart Centre!  When one of them touched Bhagavan Ramana's
right chest, they in fact, heard the beats three times, with an interval!

Bhagavan Ramana also says that what is Real is Atma Swarupa only and
all these Jagat, Isvara and Jiva are imaginations, so long as, I thought
continues.   When I thought is killed, everything appears as Jagat, Isvara and Jiva. This Cosmic Consciousness is experienced upon Self

Arunachala Siva.     

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 07, 2008, 10:39:40 AM »
Osborne's translation of Verse 18:

Thoughts alone make up the mind.
And of all thoughts, the 'I' thought is the root.
What is called mind, is but the notion, 'I'.

Verse 19 in Tamil:

Nan enru ezhumidam edhu ena naada uN
Nan thalai saindhitum Undhipara,
Jnana Vicharam idhu Undhipara!

(Nan - I. ezhumidam - the place whence it springs.
Edhu ena naada- if you question from which/where  it is, and seek the   Source.  UN Naan thalai saindhitum -= your I thought will fall back into
the Source, shamefully .Jnana Vicharam idhu - This is self enquiry.)

Osborne's translation:

When one turns within and searches,
When this 'I' thought arises,
The shamed 'I'  thought vanishes --
And Wisdom's quest begins.

Bhagavan Ramana has said, that the 'I' thought is like a thief.  With
other thoughts, it would not go.  A thief cannot catch a thief.  When
the policeman arrives, the thief will take to his heels.  A mind/thought
is also like a thief.  Another thought/thief cannot catch it.  The Self enquiry,
that is, asking, for "whom is this thought?", is the policeman.  Upon seeing the policeman will thief will disappear.  It is again like the fellow who came
for a free lunch in a wedding, saying that he is a close relative of bride's
people or bridegroom's people.  Upon enquiry, the fellow will disappear.

Someone came with a shocking confession to Bhagavan Ramana.  He said
that his enamoured by a woman in the neighbourhood, who has got breasts like champagne-glasses.  He is not able to overcome lustful thoughts about her.  Bhagavan Ramana said:  There are two ways.  One
is to consummate your lust with her. Or, ask, for whom these thoughts are? Do not go on harping the thoughts.  Bhagavan Ramana has said
already in Who am I? : When one actualizes the thoughts that he likes or
when someone whom you hate, suffers, in both the cases, after completion, the mind comes back to Atma and enjoys Atma suka.

In this verse, the words, 'Ezhum idam', 'from where' the thoughts arise,
give room for two interpretations. 

1. From where, means the "place", that is Heart Centre, for seekers.
2. From which, means the "Substance", the Brahman, is for advanced seekers.     

The 'I thought' springs from Heart Centre, the place for inital seekers.
The 'I thought' springs from Heart, or Brahman, the Substance for
advanced seekers.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 07, 2008, 10:11:54 AM »
Verse 18 continued....

On self-enquriy, Bhagavan Ramana has prescribed a few methods,
depending upon the situation/devotees.  When Annamalai Swami
wanted to stay alone and meditate in Palakottu, He told him to
chant, 'Siva, Siva.'  He told Naryana Iyer, to chant Rama, Rama.
When Annamalai Swami, complained to Him, that he had been suddenly
having lustful thoughts on women, and that he had been fasting, Bhagavan
Ramana asked him, "What is the use of fasting?"  The very repeititon of
the thoughts, that he had had sex thoughts would add only to his misery.
Instead, Bhagavan Ramana said:  "By constantly regretting about the
thoughts of lust, would only bring about the same thought.  Instead,
ask, 'For whom, is this thought?'  It is for me.  Then, 'ask who am I?'

For Lakshmanaswami and Wolter Kiers, He directly suggested Self enquiry.  No Japas and mantras.  For Papaji, He directed him, only to seek Krishna
within and not seek Krishna outside, in visions.  For Lakshmana Sarma,
WHO, Bhagavan Ramana said:  You chant Sad Darsanam and meditate
upon each verse.  For Sri Sadhu Om, also He directed to study Sad
Darsanam.  He permitted Muruganar to go on writing many many beautfiul verses, in Tamil, stating that, such composition would be his sadhana!
Like these, for thoughts killing and keeping one thought instead of many many thoughts, Bhagavan Ramana prescribed different methods.

Verse 18, in Tamil:

Ennangale manam yavinum Nan enum,
Enname moolam am Undhipara,
Yan am manam enal Undhipara!

(Ennangal - thoughts.  Nan enum ennam - I thought.
moolam - root.  I is the mind, I is the first thought.)

Arunachala Siva.         

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 07, 2008, 10:01:02 AM »
Verse 18 continues....

Let us see further aspects of answers given by Bhagavan Ramana,
under Who am I?

Under Q 14, Bhagavan says about 'vasanas'.  He says that there is nothing
like good mind and bad mind, and there are only good vasanas and bad

Under Q 15, Bhagavan says that as long as there are vasanas, please
do vichara, through, Who am I?   As and when these thoughts/vasanas
appear, please crush them at their birth place, by the question, Who am I?
Here is where, the question of chitta suddhi comes.  Let there be any
number of thoughts.  Like soldiers from an enemy fortress.  Kill them,
each one of them, and you will own the fortress.  This constant fighting
against the thoughts till the fortress becomes your own, is the process
of chitta suddhi.

Under Q 19, Bhagavan Ramana describes 'vairagya'.  What is this
vairagya or non attachment?  This is crushing each thought, as it
appears, at its birth place.

Under Q 22, Bhagavan Ramana says about the dream state and wakeful
state.  In both the states, thoughts appear as names and forms.  Perhaps,
the thoughts in the dream state, might also include the vasanas, tendencies.

Under Q 24, Bhagavan Ramana says that staying with Atma is like
staying in the shade.  Going out to the world, is like getting scorched
in the hot sun.  Everyone likes to be in shade.  But due to ignorance,
he goes in the hot sun and comes back, when scorched.  The Jnani
is always in the shade.    He repeats what He had said in the beginning:
When there are no thoughts, there is no world, and there is happiness.  When  there are thoughts, there is world and with it, the misery!

to be contd.

Arunachala Siva. 

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 07, 2008, 09:49:58 AM »
While in Verse 17, Bhagavan Ramana mentioned that there is no
such thing as mind, and there is no form for the mind.  The mind
is a concept of energy, insubstantial, non-gross and formless.

In Verse 18, Bhagavan Ramana speaks about the thoughts.  These
thoughts spring forth from the mind.  The thoughts are also without
form, they are energy and there are non-gross. 

Bhagavan Ramana describes the thoughts in many places in Who am I?

Under Q 8 of Sivaprakasam Pillai, Bhagavan Ramana says that the mind
which is a wondrous power, makes the formation of thoughts.  He
further says, the Jagat is not apart from thoughts.  This is called Drishti
Srishti Vada of Advaita, as propounded by Sankara.  Thoughts cause the
world, the world is not there when there are no thoughts.  Like spider,
spinning a web around it, from it, the mind spins the world!  Like a spider,
withdraws the web,the mind withdraws the world, when it is not functioning!

Under Q 9, Bhagavan Ramana says, that the mind is nothing but "I thought".  In fact this is the first thought before any other thought arises.
It is not there in sleep.  Under Q 10, He says that ony by asking, Who am I?
the mind can be controlled/annihilated.   If one asks, whenever there is
thought, he will get a reply, 'it is for me.'  When he asks, 'Who am I?
this enquriy will destroy that thought.  Finally, even I thought will burn
out, like the stick that stirs the funeral pyre.

Under Q 11, Bhagavan Ramana says, that one should not try to acutalize
these thoughts, but should ask only "Whence these thoughts?"  With
this questions, the thoughts comprising of names and forms will disappear.

Under Q 12, Bhagavan Ramana says that thoughts expand endlessly,
when they go outwards.  Like when one throws a stone in to a tank,
the ripples start formating.  It expands, and each ripple or thought becomes weaker and weaker.  Like this, thoughts become weaker and
weaker but are plentiful.  For this Bhagavan Ramana says, "have one thought, Ekakrata."  This gives strength to the mind, and Atma Vichara
becomes easier.

(to be contd.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / The story of Kannappa
« on: December 06, 2008, 04:14:18 PM »
This afternoon I wrote about Hunter Kannappa' story, in Periya Puranam.
Coincidentally, I read the incident where Bhagavan Ramana narrated the
story of Kannappa to devotees.  T.K Sundaresa Iyer and other devotees
were sitting in front of Bhagavan Ramana, on a day after Kartikai Deepam.
The idols of Siva and Unnamulai was coming in procession and the Asram
devotees, showed camphor deepam to Siva and Unnamulai, and brought
the burning camphor on the plate to Bhagavan Ramana, with vibhuti and
kumkum prasad.  Bhagavan Ramana took it and said:  "Why all this?
The son is ever subservient to Father!"  Then the devotees placed the
copy of Periya Puranam and asked Bhagavan Ramana to narrate some
stories from the book.  Bhagavan Ramana opened the book and it was
Kannappa Nayanar's story.  He read out the story with scene after
scene, and when He came to the portion, where Siva appeared before
him and said:  "Stop Kannappa! Stop Kannappa!"

Bhagavan was shedding tears profusely with choked words. He was
seen perspiring very much and his hairs stood on end.  After a few
seconds, after wiping out the tears from his eyes, Bhagavan Ramana said:
"No. I cannot go on any further!"  He set aside the book wiping out
further tears with His towel!

Saint Manikkavacahagar has sung:  "Even after seeing Kannappa's
love, you have also taken hold of me, O Father!"

(Source: Arunachala's Ramana.  Boundless Ocean of Grace. Volume 2.)

Arunachala Siva.   

Sri B.V. Narasimha Swami, the biographer of Bhagavan Ramana,
in his book Self Realization, has mentioned this incident.

Once an old Brahmin, Subramania Iyer came to Bhagavan Ramana,
prostrated and placed his offerings.  He then stated that he had been
to Pazhani and he had offered Pal Kavadi, (The milk offering, by
carrying milk pots across a stick over the shoulders and climbing the
Pazhani Hills) to Muruga in Pazhani.  There a large eagle was flying
in the hills and he was thinking that if that eagle touched him, it would
be good omen.  The eagle touched him with its feathers in a few seconds.
After telling this, he was crying to Bhagavan Ramana stating he had
been a great sinner in his life and Bhagavan Ramana only should look
after him.

Bhagavan Ramana did not reply immediately.  He said afterwards:
"You need not worry about anything if you had thrown on all your
responsibility on God in whom you have faith.  He, God will look after
all that.  You need not trouble yourself any further.  Why should you
think of yourself as a sinner or to find ways and means for salvation?"

Bhagavan Ramana then quoted Tiruvachakam, Verse 8 of Kuzhaitha
Pathu, Decad of Melting.

"Though I am worse than a lowly dog you have kept me near your feet!"

This is one of the best songs of Tiruvachakam and the full song reads as under: 

I am lowlier than a lowly dog
You loved and took hold of me!
This delusion of birth is being kept,
Under your control,
What else can I say, I should abide,
What is my right?
You place me in this body or
Keep me at your anklet wearing feet, O Lord of three eyes!

(Source: Self Realization and Talks with Sri Ramana Maharshi,
B.V. Narasimha Swami. Sri Ramansramam, Tiruvannamalai.)

Arunachala Siva.   

General Discussion / Re: imprtance of Sat sangha
« on: December 06, 2008, 02:50:58 PM »
Dear Ramanaduli,

Please do not worry.  Not much water has flown since your last
operation.  You have come back from US, and you have to get
re-acclimatize to the Indian diaspora.  There are powercuts,
there are voltage fluctuations, and there are breakdowns which
are not set right for days and weeks.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Miracles Do Happen
« on: December 06, 2008, 02:46:12 PM »
Muruganar composed a number of songs, on Bhagavan Ramana, which
are modelled on Tiruvachakam.  He even added a good number of songs
modelled on Tevaram and other Siva songs.  He wanted to write one
on Bhagavan Ramana, in the style of Siva Puranam, the first song of
Tiruvachakam.  He could not decide how to name that song, whether
as Siva Puranam or otherwise.  Further he could write only about 250
lines and the poem was not complete.  In some confusion, he placed
the papers at the feet of Bhagavan Ramana and went out for walk or
bhiksha.   When he came back, after some hours, he was given those
sheaf of papers, and he found to his surprise that Bhagavan Ramana
has titled it as Ramana Puranam, and had written that name on every
page on top.  He also found that Bhagavan Ramana had added another
300 lines and completed the poem!  With profuse tears in his eyes,
Muruganar prostrated before Bhagavan.  He then placed some asterik
mark on the line,  from which Bhagavan Ramana had completed the
poem, about 300 lines.  He corrected the proof and gave back to
Bhagavan Ramana, the next day!

Bhagavan Ramana had noticed the mark of Muruganar and said:
" So, only this portion is Bhagavan's. Is it?"  These words had a shattering
effect on Muruganar.  He fell at his feet and sobbed: "Bhagavan! What
a great mistake I have made! Please forgive me!  I have not done anything
at all.  Every single line of poetry, owes its existence to your infinite Grace!"  The mark and the footnote were immediately removed.  This
Ramana Puranam, has been added from the second edition of Sri
Ramana Sannidhi Murai.

Did not Manikkavachagar say in Siva Puranam:  "Only with his Grace,
I am praying to his feet!"

(Source: Arunachala's Ramana. Boundless Ocean of Grace. Volume 2.
Sri Ramansramam, Tiruvannamalai.)

Arunachala Siva.     

Hunter Kannappa, (later Kannappa Nayanar) is the most adored
Siva Saint.  His glory has been sung by many other Siva Saints,
right from Jnana Sambandha, Manikkavachagar, Nakkira Deva
Nayanar and others.  He is from Kalahasti and Siva who granted
him liberation, is Kudimiya Devar or Kalahasti Natha.  Kannappa's
real name was Thinnan, the stout one.

There was a tribe of hill-men in the forests near Kalahasti.  Naaga was
their Chief and Thathai was his wife.  They had no issue for quite sometime
and they prayed Tiruttani Muruga for a child.  Kannapa was born due to
the grace of Muruga.  The parents reared him, with great care and pomp.
At the age of 16, Kannappa was crowned as the Chief.  Kannappa and his
two friends used to go into the forests and hunted wild boars, deer,
tigers and other animals.  One day, they hunted a wild boar, and while
the friends were roasting the dead animal, Kannappa went alone to fetch
fresh spring water from a stream nearby.  As he was walking the uphills
towards the stream, he suddenly 'felt' that his body had become light.
He therefore concluded that there must be on top of hills, which had
made him to have this strange feeling!  He reached the summit and found
a temple, where there was a Sivalinga, with some flowers strewn over the
linga.  Kannappa felt that Siva had not been cared by anyone and the
flowers on him were not suitable adornment.  He decided to fetch some
flowers and eats and water for Siva.  He came down, took a portion of the roasted flesh, telling his friends that he would come back soon and left
again for the temple.  He went there, cleaned up the 'mess', threw the
water from his mouth as abulations to Siva and placed the roasted flesh
as offering to Siva.  He also decided to stay back and serve as a guard
for Siva!  He stayed overnight as guard and in the morning, he came down
to fetch again, roasted flesh, vetchi flowers and water for Siva.  Siva-
kosari, the brahmin priest had come in between and found Sivalinga
desecrated by someone.  He cleaned up the whole premises, placed fresh
flowers and offerings and went back.  Kannppa did the same type of
'pooja' for the second day also and stayed as guard.  This was happening
for about 5 days.  On the sixth day, Sivakosari was telling Siva: "What
is all this, O Master! What is happening?"  Siva told that a devotee more
ardent than him, had been coming everyday and He asked the priest
to wait and see that day."  Sivakosari waited behind Siva.  On the sixth
day, Kannappa came as usual.  He cleaned up the 'mess' and spat
the water from his mouth on Siva.  Then, he suddently found that blood
was oozing out from one of the eyes of Siva.  He quickly went and fetched
some herbal leaves and applied.  The bleeding did not stop.  He decided
that in his tribal customs, an eye for an eye was a correct procedure.
He plucked one of his eyes and placed it on Siva.  In a few seconds, another eye started bleeding.  Kannappa became very sad.  He decided
that he had to fix his other eye on Siva to stop bleeding.  But before plucking, he thought how he could find the bleeding eye of Siva, when
his own second eye was plucked.  So he decided to raise his foot and
with the sandals, he fixed the place of Siva's bleeding eye, and he
took his arrow and was about to pluck his own second eye!  Siva
appeared and said: "Please stop Kannappa, please stop.  Enough is
my testing and enough is your devotion!"  He took him into His Effulgence in a few seconds.  Sivakosari stood dumbfounded, with tears gushing out from his eyes!

Periodwise, Kannappa is one of the earliest of 63 Siva Saints.  He realized Siva in six days!  Manikkavavhagar in Tiruvachakam, sings his glory.

"Even after seeing devotion of Kannappa, which is matchless, you have
also taken hold of me, and ruled over me!, O My Father!..."
                                    (Tiru Kothumbi, Verse 4. Song of King Bee.)

(Source: Periya Puranam,  Sekkizhar. Tamil Verses. Book XII of Siva Canons. Saiva Siddhanta Book Publishing House, Chennai.
Translation and prose rendering, my own.)

Arunachala Siva.           

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 05, 2008, 02:46:07 PM »
Dear Matthias,

skrudai, has answered your points.  As regards English rendering of
Upadesa Saram, I have given in each verse, (so far 17 have been
initiated and I have written for each post) both Tamil and English
versions.  You may go through them, if necessary with print outs.

As regards, "sufficiency of the mind", this is a state, where at least
at that time, the individual does not seek anything.  It is mentioned
in Pure Land School, as the mind which looks at emptiness, within.
However, Sankara and Bhagavan Ramana do not stop with this.  They
say that the Self or Brahman or Atman is not emptiness, but is Effulgence.
And the "sufficiency of the mind", is not "no-mind state" or Pure Mind,
as mentioned by them.  Here the mind is not there and the Self Witnesses

Arunachala Siva.     

Maran of Ilayankudi was a rich land-holder, who was growing paddy
in his fields.  He and his wife were great Siva devotees and they were
feeding the poor and the Siva devotees everyday with great enthusiasm.
Over a period of time, his wealth became less and less due to his feeding
endless number of pilgrims and poor.  They became quite poor without
even having food for them to eat.  Maran had only a small patch of land
left with him.  One day there were on forced fasting without any food
at home.  Suddenly, when it was raining heavily outside, a brahmin
sannyasi appeared before their house, shivering in cold.  Maran told him
to come into the house, gave his towels to wipe out the rain waters.
He asked him to stay with him overnight.  Soon, the brahmin became
very hungry and sought something to eat.  There was nothing at home.
But how to keep the guest without eating.  Maran told his wife that he
would go to the field, pick up the seeds of paddy, which he had sown the
morning, for growing paddy, and bring them.  He went in pouring rain,
picked about half a measure of floating paddy seeds and came home. His
wife was waiting at the entrance.  She took the paddy seeds, dried them
with her sari, and carefully handpounded them to make some little rice.
Then, she was looking for fuel and there was nothing at home.  Maran,
unhesitatingly, pulled the bamboo sticks that were in the terrace at the
portals, and gave them as fuel.  The rice was ready.  But what about
some curry to go with?  Maran and his wife again went into the backyard,
picked up the half grown greens and made a good curry.  Maran then
went into the room and gently awkened the guest for food. 

The brahmin ascetic disappeared and there appeared a huge Effulgence!
Siva and Uma who were there in the Effulgence, told Maran:  We are
pleased with your adoration and efforts that are matchless.  Please, both
of you come to my Abode, where there would be no poverty and Kubera
will be at your beck and call!

Maran and his wife merged into the Effulgence.

(Source: Periya Puranam.  Tamil Verses. Sekkizhar. Book XII of
Siva Canons.  Prose rendering and translation, my own.)

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Miracles Do Happen
« on: December 05, 2008, 10:30:14 AM »
Even from early days in the Asram, Bhagavan Ramana was never alone
and there were always some devotees, in Asram as well as while He
was walking on the Hills.  Muruganar had a strong desire to spend sometime alone with Bhagavan Ramana.  He however never mentioned
it to Bhagavan Ramana.  Since no one can ever hide anything to Bhagavan,
He knew it.  One day a group of devotees, including Muruganar, were
going on the Hills to fetch leaves for leaf-plates.  While all the members
were going to the forest, Bhagavan Ramana gave a meaningful glance
to Muruganar and Muruganar stayed back with Bhagavan.  Then
both of them went into the woods in a different direction.  After a
few minutes, Bhagavan Ramana stood on a stone slab and asked Muruganar to sit beside him.  Muruganar sat with Him, and no words
were exchanged. 

Bhagavan Ramana looked directly into the eyes of Muruganar.  Muruganar felt the power of His grace flowing thorough him, like an electric current.
He lost all perceptions of time and space and experienced bliss beyond
description.  Immersed in that stage, Muruganar became oblivious of
the passage of time, and he sat there for several hours!  Murugnar
has mentioned this experience in his Keerthi Tiru Ahaval, in Sri Ramana
Sannidhi Murai!

(Source:  Arunachala's Ramana. Boundless Ocean of Grace.
  Volume 2. Sri Ramansramam, Tiruvannamalai.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: December 05, 2008, 10:20:28 AM »
Verse 17 in Tamil reads as under:

Manathin Uruvai Maravathu Uchava,
Manam Ena Onrilai Undhipara!
Margam Ner Arkum Undhipara!

(Manthin Uruvai -  The form of mind;
Mravathu - without fail or without forgetting; unceasingly;
Uchava -  When questioned or enquried upon; When scanned;
Manam Ena Onrilai - There is no such thing as mind;
Maragam- the Way; Ner-direct; Arkum - for anyone.)

Arthur Osborne's translation is as under:

When unceasingly the mind
Scans its own form
There is nothing of the kind.
For everyone
This Path direct is open.

Bhagavan Ramana has given a couple of examples about the nature
of mind and how it would run away, when questioned upon.  There
was a wedding.  A stranger, with the purpose of having good food and
treatement in the wedding, acted as if he is quite known to the bride
groom's side.  For someone, he had said that he is quite known to the
bride's side.  When both the parties came together and asked him,
he took to his heels!   A thief on the road, when was about to be caught,
was asking others, 'Where is the thief? Where is the thief?' like other
people and was 'searching' for the thief.  When the policemen came
and asked: Where is the thief?, he developed cold feet and took to
his heels! 
Arunachala Siva.