Author Topic: Doubt Regarding Ramana Maharshi's advice that mother's body should be buried  (Read 2986 times)

ramana_maharshi

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Dear Sir,

The suggestion that mother's body should be buried and not cremated differs from one book to another.

In one book(108 NAMES OF SRI BHAGAVAN(Ramana Ashtothara) it states that it was ganapati muni who suggested and declared the same, but in another book(Ramana Leela) it was stated that it was ramana maharshi who had suggested the same when some disciples asked him.

I understand that Ramana Gita was written by Kavyakanta's Ganapati Muni.

Can you please clarify my doubt please.


In THE 108 NAMES OF SRI BHAGAVAN(Ramana Ashtothara) In Page No:35 it was written

"
Mother Alagamma had in 1916 come finally to stay
with Bhagavan and, during these six years of loving service
to Him and the devotees in Skandasramam, had re-established
the link between nature and the supernatural. On the last
day, as she lay dying, Bhagavan was by her side all the time,
his right hand on her heaving chest, his left upon her head.
Some devotees were chanting Ramanama, others reciting
the Vedas. In such a holy atmosphere sanctified by
Bhagavan’s close contact, she breathed her last. It was then
8 p.m. Bhagavan looked particularly happy, and seemed to
feel free as a bird, having been released from his obligation
to Mother. Kavyakantha Ganapati Muni (who was then living
in Mango Tree Cave) was then present at Skandasramam,
and he declared that she had attained moksha by the grace of
her son. Her body was buried, not cremated.
Attaining, giving
‘moksha’ are conventional terms for restoration to the
original state of Being-Awareness-Bliss.
"

But In Ramana Leela book it was written


"The question as to whether the body was to be cremated
or buried came up on the very night of mother’s expiry.
Bhagavan pointed out that according to chapter 13 of
Ramana Gita the body of one who attained mukti was to
be buried and not cremated.
The disciples decided to bury
the body. Early next dawn, they carried the body from
Skandasramam down the hill to a spot near Paliteertham.
Meanwhile, some relatives from other places came and
though they argued in favour of a cremation, they were
overruled. The news of the mother’s death passed round
the town, in spite of every effort to keep it private. As a
result, numerous people turned up at the burial ground.
"

--
Om Namo Bhagavate Sri Ramanaya
ఓం  నమో  భగవతే  శ్రీ  రమణాయ   
ప్రశాంత్  జలసూత్రం
Prasanth Jalasutram
ప్రేమే శాశ్వతము 


Subramanian.R

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Bhagavan Ramana usually listens to various views of devotees.
This shows only His perseverence to bear with various people's
thought mongerings.  He did categorically said that "Mother has
abided....Adangi vittathu, Adakkam..... So, there was no doubt
about Her attainment of liberation.  Bhagavan Ramana was also
categorical that Mother's body should be interred into a Samadhi.
In some other cases like Echammal, He categorically said that the
body should be interred, even though the relatives were vehemently opposing such a move.  (Kavyakanta Ganapati Sastri only concurred
with His view and the former did not make any suggestion on his
own.  Sri Ramana Gita was quoted only to highlight Bhagavan's
own views years before, about ladies attaining mukti etc., when
Smt Visalakshi, wife of Kavyakanta raised that point.)   

Arunachala Siva.   

ramana_maharshi

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Thanks a lot Subramanian Garu for clarifying my doubts.

--
Om Namo Bhagavate Sri Ramanaya
ఓం  నమో  భగవతే  శ్రీ  రమణాయ   
ప్రశాంత్  జలసూత్రం
Prasanth Jalasutram
ప్రేమే శాశ్వతము 


ramana_maharshi

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Subramanian Garu,

David godMan(http://davidgodman.org/) who is the author of many books on Ramana Maharshi agrees that It is not clear who initially suggested it.

He has written below reply to the doubt i have raised.

----------------------------------------------------------------------------------

This is the most detailed account (by Kunju Swami) of what happened that night. It is not clear who initially suggested it. I would guess that there was just some form of consensus that she should be buried.

       About two years after I came to Sri Bhagavan his mother became bedridden on account of repeated attacks of diarrhoea. Since she was unable to do any of her usual chores, her saris were cleaned and washed by Niranjanananda Swami, her son. When I saw him toiling alone, I too cleaned and washed her clothes and thus had the great good fortune of rendering service to her. Although she received treatment, her condition did not improve. Instead it steadily deteriorated. On the morning of May 19th, 1922, a day that turned out to be the last day of her life, it was clear that she was suffering greatly. She spent the day lying in the room that is located on the southern side of the place where Sri Bhagavan stayed.

       After returning from his morning walk Sri Bhagavan went to the room where his mother was lying, sat by her side and stayed there throughout the day. When evening came, she was panting for breath. Sri Bhagavan, seeing the intensity of her suffering, placed his right hand on her chest, an action that gave her a little relief. Her moment of liberation was fast approaching. Sri Bhagavan continued to sit quietly with one hand on her head and the other on her chest. The other people in the ashram, seeing her condition, felt that it would be good to finish dinner early, by 6 p.m. They put out the leaf plates and called to Sri Bhagavan to come and take his dinner. Sri Bhagavan replied that he would eat later and then asked all the others to go ahead and eat. Niranjanananda Swami and Ramakrishna Swami and I stayed with Sri Bhagavan while the rest went and had their food.

       Kavyakantha Ganapati Muni was there, sitting on one side of the ashram. After the meal was over, Raju Sastry, Sundaresa Iyer, Vaidyaratha Sastry and a few others started doing a Veda parayana. Simultaneously, Saranagati Ramaswami Iyer, a Punjabi devotee, and many others were loudly chanting the name of Rama. Those of us who stayed near Sri Bhagavan recited Aksharamanamalai.

       Mother Azhagammal, the meritorious person who begot Sri Bhagavan, was absorbed into the Self at 8 p.m. that evening. Sri Bhagavan sat there in silence for some time before getting up. After he had moved, we covered her body with a new ochre sari, applied vibhuti to her forehead, garlanded her and placed her on a seat on the outer veranda.

       When these preliminary ceremonies were over, Sri Bhagavan said, ‘Now we can eat,’ and sat under a tree to take his food.

       How can there be pollution or sorrow for a perfect jnani who has renounced everything?

       Those of us who had remained with Sri Bhagavan also sat down to eat. Afterwards we discussed the construction of a samadhi for Sri Bhagavan’s mother. As the hill was revered as a lingam, it would not have been proper to perform the cremation or the burial on the hill. Furthermore, since it would have been difficult for devotees to come all the way up the hill, it was decided to take the body to the foot of the hill at 5 a.m. the next day. Nayana and some of the others then went down the hill after first arranging to be at Pali Tirtham by 5 a.m. During the night Perumal Swami, Ramakrishna Swami and a few others went down to the town to collect the necessary materials – cement, stone slabs etc. – for the construction of the samadhi.

       During the night Sri Bhagavan sat near the place where we had put the Mother’s body. Brahmachari Arunachala Swami and I sat with him. Brahmachari Arunachala Swami had originally been a cook in the big temple in town before he renounced the world and became a devotee of Sri Bhagavan. Sri Bhagavan then announced that the Tiruvachakam should be chanted. Sri Bhagavan and the devotees took it in turn to read from the book. While we were reading Sri Bhagavan corrected all the mistakes in our pronunciation as and when we made them. In this way we went through the entire Tiruvachakam before 4 a.m. By then the people who had gone to collect the materials for the samadhi construction had come back. The bamboo poles that would be necessary for carrying the Mother’s body had been obtained serendipitously about four days before. Ramaswami Pillai and I had gone to the top of the hill. Someone who had cut and taken bamboo from there had in the process left a few large pieces, so we brought them down, but with no particular purpose in mind. Now these bamboo poles came in handy.

--
Om Namo Bhagavate Sri Ramanaya
ఓం  నమో  భగవతే  శ్రీ  రమణాయ   
ప్రశాంత్  జలసూత్రం
Prasanth Jalasutram
ప్రేమే శాశ్వతము 


ramana_maharshi

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All,

Here is the excellent advice Micheal james who is the author of "Happiness And Art of Living" has given me regarding my doubt.

I am impressed and hence want to remove the doubt thought from my mind and concentrate on guru ramana's teachings.

below is the mail he has send to me.

--
Om Namo Bhagavate Sri Ramanaya
ఓం  నమో  భగవతే  శ్రీ  రమణాయ   
ప్రశాంత్  జలసూత్రం
Prasanth Jalasutram
ప్రేమే శాశ్వతము 


-------------------------------------------------------------------------------------

Dear Prasanth,

There are differing versions of many stories from Sri Bhagavan's life, and since we were not there at that time, we cannot be sure which version of any story is correct.

However, as Sri Sadhu Om used to say, we should remember that Sri Bhagavan did not come to be the subject of a story but to give us teachings that would guide us to turn our mind inwards, away from all duality and otherness, to know that which alone is certain, namely 'I am'.

Have you heard the story of the Malayalam 'biography' of Sri Bhagavan? Before any other biography of Sri Bhagavan had been written, a Malayalee writer came to Tiruvannamalai and gathered many stories from local people about Sri Bhagavan's life, and then wrote a biography containing many exaggerated, distorted and even wholly fictitious stories. After he completed it, he gave the manuscript to Sri Bhagavan, who read it carefully and corrected all the spelling and grammatical errors.

The devotees who were present were very excited to know what was written in this manuscript, since Sri Bhagavan himself had corrected it, so as soon as Kunju Swami returned from some other place, they asked him to read it. He was naturally horrified to read all the false stories in it, so he approached Sri Bhagavan and asked, 'Are not all these corrections in your handwriting?'

Bhagavan smiled and said, 'Yes'.

'But are all these stories true?' asked Kunju Swami.

Bhagavan again smiled and pointing at the world around him replied, 'Is all this true, and is this [the biography] alone false?'

Thus he once again taught us the important lesson that the external world that we now perceive is false, being a mere figment of our imagination, like a dream, and that what is real is only 'I am'.

Let us therefore concentrate all our effort and attention on investigating 'who am I, who see this world-appearance and mistake it to be real?'

With love,

Michael