Author Topic: The bright light on the Maha Nirvana evening, 14th April 1950  (Read 1536 times)


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Swami Natananda and also Sadhu Arunachala, Major Chadwick,
do not give much importance to the bright light that was seen
by thousands in India, on the evening of Maha Nirvana of
Bhagavan Ramana by 8.47 PM on 14th April 1950.

Swami Natananada writes:

In accordance witn the conclusion of Kaivalya Navaneetam,
for the Jivanmukta, whose nature is the undivided Perfect
Being Consciousness, there is no rebirth.  At the time of final
absorption his life force, along with the inner organs and the
sensses, merge in Brahman lke the water evaporated by red hot
iron.  It should therefore be clear that his life force does not
seek another world or another body.

When a Jnani loses his individuality, at that very moment he
has also lost his body.  Just as a snake does not undergo any
transformation in its appearance by casting off its slough, so
also the state of realization of the Jivanmukta does not undergo
any transformation by the loss of adjuncts.

The above statement of Bhagavan Ramana about liberation and
the advatic doctrine acceptable to Him, according to which birth
and death are illusory, contradicts the views connecting the appearance of the bright light and His Mahanirvana.

(When Bhagavan Ramana passed away in April 1950, a bright
light meteor-like light was seen to move across the sky in the
direction of Arunachala.  Different devotees saw this phenomenon
in different ways.  Some who were in distant cities like Lucknow
and Madras, also saw the light in the sky at the exact moment
when Bhagavan Ramana died.  Sadu Natananda has not made it
clear in this passage that there were those who took the appearance of this light to be a physical manifestation of Bhagavan's final
union with His father and Guru, Arunachala.  Natananda is saying
that since Bhagavan was already established in and as the formless immanent Self, there was nothing apart from Him and that He could attain union with at the time of His departure.)

It is clear that the divine scenes that are said to have occurred
at the time of the birth and death of various mahapurushas --
Great Persons, born for the sake of establishing dharma, protecting the virtuous and destroying the wicket -- cannot be taken as an
indication of the union of the Jiva and Brahman, in accordance
with the advaitic doctrine.

Arunachala Siva.