Author Topic: Our Bhagavan-Stories  (Read 392454 times)


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Re: Our Bhagavan-Stories
« Reply #1080 on: July 01, 2015, 09:49:37 AM »
Suri Nagamma Reminiscences:-

The first anniversary of the death of Cow Lakshmi, fell on the 18th July.  With the intention of returning in
time for the anniversary celebrations.  I went to Vijayawada in June 1949.  Though Part II of the 'Letters'
had been surrendered to the Asramam, the original copy was with my brother and so I was encouraged
to write Parts III, IV and V to meet the pressing request of fellow devotees.  The Asramam authorities had
declined to publish Part II although several devotees had offered to bear all the expenses, and so the question
of publishing the succeeding parts could not even be considered.  As I had written some books before coming
to the Asramam such as Manasa Satakam and Balakrishna Gitavali, I thought I might as well try to get them
printed at Vijayawada. When I wrote to my brother at Vijayawada about it, he asked me to come there for
the purpose.  Accordingly I went there that summer to give one of the books for printing.  I stayed away for
about 20 days busy going through the proofs.  Consequently, I forgot about the Lakshmi anniversary celebrations.   
Meanwhile, the two operations were performed on Bhagavan's tumor. Oozing of blood had stopped when
radium needless were inserted and the tumor was healing up, according to the reports I received. So, I thought
there was no particular hurry for me to return to the Asramam. Within ten days of my leaving the Asramam,
my sister in law, hearing of Bhagavan's illness, had gone there with a cook and stayed in my house. Because
of her ill health and her inability to manage things by herself I used to help her in all possible ways during
her stays at the Asramam. This time as I was not there, Bhagavan was inquiring about her welfare and mine as
well.  While there, she learnt that blood was again oozing from Bhagavan's would and so wrote to me saying,
'As Bhagavan daily asks where you are, it does not seem right that you should stay away any longer. People
say blood is again oozing from the tumor on Bhagavan's elbow. Please come back immediately.'

As soon as I received the letter, I took the first available train to Tiruvannamalai arriving at Arunachala the
next morning.  As soon as I arrived home, my sister in law reminded me that it was the anniversary of
Cow Lakshmi and that Bhagavan had said several times, 'Nagamma will not stay away from this function.
Why has she not come?'

Bhagavan had also explained affectionately that Lakshmi breathed her last in my hands and that I wrote
a history of her life.  My sister in law told me all this as she accompanied me to the Asramam.  Bhagavan
was just then washing His hands in a basin after finishing His dinner. We first visited the statue of
Lakshmi before going to see Bhagavan. Seeing us, He remarked, 'Nagamma has come. I thought she
will definitely come just in time. That is very good. Go and see Lakshmi.' Addressing me, Bhagavan
said, 'Your sister in law read the whole history of Lakshmi today. After placing fruits and flowers which
I had brought for Lakshmi's samadhi at the place assigned, we set off for home.

Arunachala Siva.             


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Re: Our Bhagavan-Stories
« Reply #1081 on: July 01, 2015, 10:49:24 AM »
Muruganar Reminiscences:-

(as evident from his poems and as told to fellow devotees)

When Dhandapani Swami, father in law of Muruganar (C.K. Subramania Iyer) had brought the copy of
Akshara Manamalai for Muruganar, after reading the poem, he immediately recognized that Bhagavan
was the Guru he had been actively seeking.  He decided to pay a visit to Tiruvannamalai and see Him.
On the way there he composed eleven verses in the Arunachaleswara Temple. Most of the verses, addressed
to Bhagavan as Siva, contained pleas for grace.  Muruganar has described this first visit and the background
that led up to it in two of his poetical compositions:

'Will I, an unworthy ignorant one, ever be accepted as a devotee by Lord Siva who, as the Divine Guru   
with the wealth of grace, showed clearly to the world the great Manikkavachagar?  And even if I get such a
chance, will I be able to sing of the glories of His grace showering feet in the same way as Tiruvachakam?'

Like many other thoughts that arose in my mind, this thought, a long time ago, appeared and disappeared
like a flash of lightning in the sky.

Then I heard from devotees who had redeemed themselves as their support of the one at Tiruvannamalai,
who is the embodiment of true Jnana, and who shines as the flame of true tapas.  When they spoke of the
greatness of His grace, they melted in joy.  Hearing them, I was lost in admiration and unceasing joy...

The compassionate Supreme One, who is endowed with Jnana, then decided in His heart to be my Lord
and Master.

There was in me a thirst, an intense longing to subside into the Self, that was prompted by the thought of
the divine feet, which abound in grace.  So, like one who, suffering from thirst, comes across a Ganga
of cold water, on an auspicious day, a golden day of my thirst, I went (to Ramana Maharshi) with eleven
verses that began 'Leaving Mount Kailas...' (Paar vaLar Kayilai... Desika Padigam) and met the excellent sage,
the Jnana Guru, the ocean of Mouna, the bestower of Jnana...

In the same way that wax melts on encountering fire, on seeing His feet, my my mind dissolved and lost
its form. Like the calf finding its mother, my heart melted and rejoiced in His feet. The hairs of my body
stood on end. Devotion surged in me like like an ocean that has seen the full moon.  Through the grace
of chitsakti my soul was in ecstasy.

With an unsteady and quivering voice, I read the eleven verses and placed them at His feet.  At that
very moment He graciously looked at me with His lotus eyes.  From that day on, the praises given out
by my impartial tongue belonged only to Him.

From the way He bestowed His grace, becoming my Lord and Master, I was completely convinced that He
was Siva Himself. As my new 'owner', He made my 'I' and 'mine' His own.

Even if I get submerged in the miry mud of this world, I will not forget the mighty nobility of the beautiful
bestower of grace.

(Sri Ramana Sannidhi Murai, 'Nool VaralaaRu' -  lines 1-16 and Sri Ramana Sannidhi Murai, Tiruvandapahudi,
lines 49-80).)     

Arunachala Siva.
« Last Edit: July 01, 2015, 11:14:17 AM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1082 on: July 01, 2015, 02:22:21 PM »
Muruganar Reminiscences:

(as evident from his poems and as told to fellow devotees)

In September 1923, Bhagavan was still living in a small thatched hut that had been erected over His mother's
samadhi.  Muruganar felt unsure of the correct way of approaching Bhagavan, so he remained for sometime
outside the hut. Bhagavan solved the problem by coming outside and saying, 'Enna?' (What?).

In response to this query Muruganar began to sing the verses that had been composed by him in the temple,
but emotion got the better of him.  Tears welled up in his eyes and he was unable to proceed.

'Can't you read?' asked Bhagavan. 'Give it to me. I shall read it myself.'

Bhagavan then read out the poem.  Up till this time, Muruganar had been very particular about annotating
his poems with a specific rage or melody, since it was traditional that particular meters or themes had to be
sung in a particular way.  After this encounter with Bhagavan, he was never able  to sing his poems again.

(This elaborate of the first meeting was given by Muruganar to V. Ganesan, who recorded it in 'Obeisance
to the Poet Saint: Muruganar.' See Mountain Path, 1973. Verse 1074 of Sri Ramana Sannidhi Murai may
be referring to this first meeting:

Venkata (Ramana) whose Being is Bliss
Overflowing and immeasurable,
Came out quick to meet this slave
And far from laughing in contempt,
Took me up and made me His own.
How wonderful His grace! )

Though he had clearly arrived in a state of intense devotion, the first visit did not know what it was, but
it excited me and overpowered me.  I sat in front of of the Maharshi and concentrated my mind did not
go smoothly. B.V. Narasimha Swami interviewed Muruganar while he was researching his biography,
Self Realization.                   

This is what Muruganar told him in February 1930:

Two or three days after my arrival I was given some medicine.  I do not know what it was, but it excited
me and overpowered me.  I sat in front of the Maharshi and concentrated my mind on His person. After a
few minutes I had a vision of brightness. It was suffused brightness all over His body and around it. The
body was, however, distinct from the surrounding light. How long it lasted, I do not know, so wholly lost
was I in contemplating the vision.  Kunju Swami, Dandapani Swami and Arunachala Swami were present
while this was going on. Maharshi then appeared to me as Christ, for what reason I cannot say, and again
as Mohammed and other great souls for similarly inexplicable reasons. I lost my former personality during
this period, for it was submerged and lost in a huge ocean wave of a new state of spirituality.  I was
feeling that all my experience was dream like, vogue, insubstantial, and mysterious, in spite of the feeling
that I was still in the waking condition.  I was obsessed by this fear that my former worldly waking state
was being smothered and my former self plundered of its sense of reality and individuality.  I felt that as
a consequence I might be perpetually held down to this strange life in Tiruvannamalai and be forever
lost to my mother whose sole support I was.

(Compiled by David Godman -The Power of the Presence.)


Arunachala Siva.       
« Last Edit: July 01, 2015, 04:34:53 PM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1083 on: July 01, 2015, 04:54:52 PM »
Muruganar Reminiscences:-

(As told to B.V. Narasimhaswami and other fellow devotees)

Muruganar continues his narration to B.V.Narasimha Swami...

So I bawled out some words to this effect: 'Here is a band of robbers called Siddhas at whose head is this
Ramana Maharshi!  They are all intent on capturing souls who approach them in the waking condition and
rapidly charming them into this mysterious siddha's sort of life and adding them to their group!  As it would
not be within the power of my mother or anyone else to see me or take me back from their iron clutch, I
must start off from here at once!'

I also added, looking at this bright dazzling figure of Maharshi and addressing Him: 'So here I am, unable
even for a few moments to endure this light.  How wonderful is that woman, your mother, should have carried
you in her womb for nine long months.'

In this high strung state, and in this unique strain, I went on haranguing for over one hour, punctuating my
remarks by repeated prostrations to Maharshi.  After that I wandered about here and there with Kunju Swami
and Arunachala Swami, mostly around Pali tirtham and the Chengam Road, until about 3.00 am. I felt that
all attempts to escape from the Asramam were futile as the whole of Tiruvannamalai was giving me the same
oppressive feeling, submerging my personality.  I felt that Tiruvannamalai and the Maharshi were coextensive
and synonymous.

A few days later, during the same trip to Tiruvannamalai, when I had no medicine to excite me, I again sat
before the Maharshi and had a similar experience.  Once again, the figure of Maharshi became brilliant and
my sense of personality was again submerged. Again my fears were roused that should I continue in His
presence longer, I should be lost to my mother.  So at midnight I hurried from the Asramam into the town
and spent the night in the house of one of my pupils.

In the succeeding months I came to visit on many occasions. I used to listen to people's queries to the
Maharshi and His replied to them.  I was gradually influenced by Him and my outlook on life was getting
altered.  After my mother died in 1924, I left my job in July 1926, and I came to Tiruvannamalai, making
it my permanent residence in the middle of 1926. I have continued here ever since, and I have now written
over a thousand verses about Him. (The Mountain Path, 1981)

(Compiled by David Godman, The Power of the Presence - Part I).

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1084 on: July 02, 2015, 09:06:01 AM »

Once some attendant, by name, Vaikunata Vasan, put a lot of burning coals and a liberal quantity of dasanagam.
The smoke rose like wild fire and it choked Bhagavan Ramana and everyone in the Hall.  Bhagavan Ramana chided
the attendant saying:

"You do such things for Kallu Samy, the stone image of God, (including Ramana's in the Mother's Temple) and
they will not complain.  I am different.  I have to breathe."

Such dasangam and agarbathis were purchased from Mysore or from local shops which were selling Mysore
products.  Once when Mysore Maharajah came to see Bhagavan Ramana, he appreciated that very much and
asked for the brand name so that he could send some large quantities, from wherever these are available.
The devotees laughed and said:  Maharajah, this is from your city!

Some one else said:  Who is giving divine fragrance to such dasangam?

It is Bhagavan and not the sticks and dasangam per se. Satssngham is the nice fragrance,  says Sri Bhagavan
in one of His works.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1085 on: July 02, 2015, 09:17:09 AM »
Suri Nagamma Reminiscences:-

When Sri Bhagavan told us about the origin of Dakshinamurti, He said that He had read the story somewhere.
I wrote down the whole thing but I did not ask Him specifically in which the book He saw it nor did He tell
us about it.  Then in April of 1948, a notable incident happened.  At that time, Sri Bhagavan would spend the
whole day in the Jubilee Hall. One morning, the wife of a retired judge, sat in the place reserved for ladies,
reading some book and left after a while leaving the book behind her.  While I was tidying up the place, I
saw the book there.

On opening it, I found there were Slokas in Sanskrit with commentary in Gujarati.  As I could not make out
what the book was about, I gave it to Bhagavan saying someone had left it.  Bhagavan said, 'Desai's wife was
sitting there reading something.  This book must be hers.  It can be given to her when she comes next.'
Turing over a few pages, Bhagavan said smilingly, 'Look, there is a description here of the birth of Dakshinamurti.
It is the second chapter of Part X of Siva Rahsyam.  Come here and see it.' He then showed me the whole thing
in detail. It looked as if this was the book He had originally seen.  Not only did we find instances of this nature
frequently occurring in Bhagavan's presence, but whenever devotees discussed philosophical matters, books of
authority seemed to turn up.  If this was not the case, Bhagavan Himself would, out of His abundant mercy, find
the books concerned and show them to the devotees.

Arunachala Siva.                 


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Re: Our Bhagavan-Stories
« Reply #1086 on: July 02, 2015, 09:39:15 AM »
Muruganar Reminiscences:-

(as told to fellow devotees and as written by Smt. Meenakshi, wife of Muruganar.)

connecting link by David Godman.

Muruganar made a second visit to Bhagavan about three months later and on that occasion he also had a vision
of Bhagavan surrounded by light. He again had a fear that if he remained at Ramanasramam he would become
a sannyasin. Since he was still very attached to his mother and feared that she would be left without anyone
to support her if he abandoned his career to live in Tiruvannamalai, he fled Tiruvannamalai after only one day
and returned to Madras. It was on this visit that Bhagavan encouraged him to write poetry using the same style
and subject matter that Manikkavachagar had used more than 1000 years before. Sri Ramana Sannidhi Murai,
one of Muruganar's major works closely follows the format of the Tiruvachakam, the saint's most celebrarted
poetry collection.

For next three years, Muruganar was a regular visitor to the Asramam.  He would come whenever he had free
time and was  was so attached to being in Bhagavan's presence, on many occasions he would find it physically
impossible to board the return train. He would wait on the platform in the station, watch the train leave,
and then return to the Asramam.  When he was asked about this, he would say that his body could not step
onto the train. After this had happened a few times, Bhagavan would send someone to the station with him
to force him to get into a carriage.

Smt. Meenakshi's account as written by her and this appeared in Mountain Path, 1981.

My husband was a tutor to the third Rani's mother in the Ramanathapuram palace, After my marriage he served
as Tamizh vidwan in Tirumalai Nayakkar Mahal, Madurai.  Then we left that place, came to Madras (Royapuram)
and settled in Kolllava Agraharam. My husband became a Tamizh pandit in Northwick School, Royapuram.

In the meantime my father Dandapani Swami, took sannyasa and became one of the leading devotees of Sri
Ramana Bhagavan.  Later, my father went to Pazhani with Bhagavan's permission, constructed an Ashram in
South Giri street there, and lived for sometime there. While he was there he came to our house in Royapuram.
During his visit, he gave a copy of Akshra Manamalai to my husband.  My husband went through the verses and
after four days, informed me that he was going to Tirukkazhuk Kunram. However, instead he went straight to

When he saw Bhagavan he felt that his whole body was burning. He wept and cried out, complaining of a
burning sensation without knowing what it was.  The attendants around Bhagavan thought that he was mad.
One attendant, Sri Ramakrishna Swami rubbed lemon juice on his head and poured several pots of water
over him!  He stayed there for several days doing tapas and having Bhagavan's darshan.  He then returned
to Madras and his job, but he had little interest in work


(David Godman, The Power of the Presence, Part I.

Arunachala Siva.                             


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Re: Our Bhagavan-Stories
« Reply #1087 on: July 02, 2015, 09:58:57 AM »
Muruganar Reminiscences:-

(Smt Meenkashi's account - continues..)

Then, he began to go to Tiruvannamalai on all Saturdays and Sundays for one year. After my mother in law's
annual ceremony and without informing me, he resigned his job and went to Ramanathapuram. My neighbors
telegrammed to my brother about my problem and he came to see me. Both of us went to the school and met
the headmistress. She said that my husband  had resigned the job and left. I began to weep and she consoled
me by saying that God would help me.

Then I went to Ramanathapuram with my brother and Muruganar came to visit us that night we arrived.
I held his feet and wept. I requested him to point out my faults if any, that made him leave me alone. He
gave me no reply.  Then I went to Raghava Iyengar, an associate of Muruganar and a great Tamizh scholar
in the town and told him about my troubles. Raghava Iyengar talked to my husband but his words had
no effect.

Then Sri Muruganar left for Tiruvannamalai and after ten days I also went there. Shantammal also came to the
Asramam.  I narrated all the my sufferings to Bhagavan and wept, and Bhagavan consoled me.  I stayed in
the Asramam for six months. At that time the Asramam was very small. Chinnaswami, Bhagavan, Ramakrishna
Swami and Dandapani Swami used to cook. I helped them in the kitchen and it was a very happy time for me.         

Daily Bhagavan used to give me ten from verses from Muruganar's works and instructed me to recite them
to Him the following day. I did it regularly. Sometimes I helped Bhagavan in grinding for iddlies and so on.
Once a week Bhagavan used to go round the Hill with Kunju Swami, Dandapani Swami, Ramakrishna Swami,
Shantammal and others. I also used to accompany them and we used to recite Akshara Manamalai during
our pradakshina.     

Bhagavan never allowed anyone to be idle. All disciples used to sit in meditation with closed eyes in the Hall.
I did not know how to meditate and when I mentioned this to Bhagavan, He taught me how to do it. One day
I came to the Hall with my hair full of flowers and bowed before Bhagavan.

Shantammal saw my decorations and said, 'Your husband has become a Sannyasin. Why do you dress up like
this?'  After hearing this I removed my flowers and I went to Bhagavan weeping and bowed down before Him.
He noticed me and asked - 'Why did you remove all your decorations?'  I said that it was on the advice of
Shantammal.  Immediately Bhagavan called Shantammal, and asked, 'Why has she no husband? Why should
she not decorate herself if she wants to?  When people come to the Asramam and take a ladle in their hand,
they immediately think hat they are wonderful. While I was trying to bring her peace, you have hurt her heart.'

On one occasion, while others were doing meditation, I was more interested in some coffee that was due to be
served.  Bhagavan noticed me, laughed and said, 'Everyone is doing meditation on the Self, but Meenakshi is
doing coffee meditation.'

At that moment Saranagathi Ramaswami Iyer, who had come in a bullock cart, entered the Hall with coffee and
iddlies  and Bhagavan asked him to serve me first.

Muruganar stayed near the temple in town with Iswara Swamigal and Gopala Rao. They used to go begging
for their food at noon. Muruganar used to sit alone in their Subramaniya Templei in the evening.

One evening, acting on Shanatammal's advice, I caught hold of Muruganar's feet and asked, 'What mistake
have I done?  Why did you leave? What will be my future?'

In response he opened neither his mouth nor his eyes. Soon after the incident, someone brought a piece of verse
to the Hall and put it before Bhagavan.  Bhagavan wanted Muruganar to read it and said, 'Muruganar has been
absent for the last two days. What is the reason?'

In response to this I went to Bhagavan and told Him what I did at the temple on Shantammal's advice.
Bhagavan got angry with me and said, 'Why did you act like that on that woman's advice?  You see, while
he was here, you could see your husband. But now he has disappeared, what will you do?  Hereafter, don't
take other's advice and don't give trouble to Muruganar.'

Then Bhagavan asked Viswanatha Swami and Ramakrishna Swami to search for Muruganar and bring him back.
They found him back in Skandasramam and brought him back to the Asramam, telling him that Meenakshi had
gone to her village.  He came and sat by the side of Bhagavan and I went before Bhagavan and did namaskaram.
Then Bhagavan asked Muruganar why he had run away instead of advising me to do some meditation. Muruganar
remained silent.


Arunachala Siva.                 
« Last Edit: July 02, 2015, 10:31:59 AM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1088 on: July 03, 2015, 07:57:09 AM »

Bhagavan Ramana never observed caste differences.  But He had to bear with the culture of His times.
So, He permitted two batches of food rows, one for brahmins and other for others. He used to sit facing both
the rows in perpendicular.  Once there was a heated discussions on caste systems.  Bhagavan observed:

"No system can be reformed through compulsive reformation processes.  If  one tries to do that, such caste
differences will pave away for another class of differences."   This is what exactly happened in post-Independent
India.  Various new classes, reservations etc., came into practice.  Some more new classes also cropped up. 
Cinema actors, politicians, local dadas, IT workers, govt workers, working class laborers, white collar, blue collar,
this hero follower, that hero follower, fights inter-se --all came into practice!   

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1089 on: July 03, 2015, 09:23:59 AM »

Sri N.R. Krishnamoorty Iyer, who had seen Bhagavan Ramana in his young years, became sort of agnostic later,
thanks to college education and British India, where every one was active in freedom struggle in some form.
He came to question Bhagavan's "state of inactivity" and was bowled clean by Bhagavan Ramana's counter question?
One single counter question, and the whole edifice of ego crumbled.

There are a few good English/Tamizh  translations of  Sri Ribhu Gita.  The one I like most (published
by Sri Ramanasramam) is the excellent verse to verse translation of the whole work by one Mr. Nome and Dr. Ramamoorthy, published in United States. The moderately priced English edition in the Bible type paper is available
in the Asramam.  There is a beautiful Tamizh verse translation, for those who like classical Tamizh.  This is by one Ulaganatha Swamigal, composed about 400 years back.

N.R. Krishnamoorthy Iyer has given the essential verses of Ribhu Gita in his book 'The Essence of Ribhu Gita'
which is also published by Sri Ramanasramam. 

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1090 on: July 03, 2015, 09:38:09 AM »
Suri Nagammam Reminiscences:-


In October 1943,  G.V. Subbaramayya sent to Sri Bhagavan a copy of Amukta Malyada.  On receipt of the
book, Sri Bhagavan said, 'Subbaramayya has written that I must read the book.  How can I read the whole
thing? Someone else may read it and tell me how it is.'  I offered to read it and asked His permission to take
it home.  As I had read it once before I could easily understand its contents.  After four or five days, Sri
Bhagavan asked me how I was getting on.  I replied that the book was known also as Vishnu Chitteeyamu
and that the main theme was about Goda Kalyanam (Goda = Andal).  There were other stories such as
Mooladasari and the like but the most interesting was about Khandikya and Kesidhwaja. 'Is that so? We
shall then see about it.' said Bhagavan.  When next day I handed over the book to Bhagavan, I told Him
that the story about Khandikya and Kesidhwaja was interpreted according to Advaita philosophy which is
in accordance with what is stated in the Mahabharata, but towards the end the author twisted the meaning
and gave it a color of Vishishtadvaita i.e Vaishnavism.

Bhagavan smiled and said, 'Is that so? That is all right.'

So saying, Bhagavan asked one of His assistants to bring a copy of Mahabharata and asked him to locate
the chapter concerned.  The incident was nowhere to be found. I too searched for it the whole day in vain
and went home quite puzzled.

Next morning, when I went to the Asramam as usual, Bhagavan was going through some big book.  He said,

"Look.  This is Vishnu Puranam.  It contains the story of Khandikya and Kesidhwaja.  It is in Advaita style.
What you said is correct. Take it and see."

Greatly relieved, I said, 'It is enough if Bhagavan has seen that it is there.  Why should I look further?'

I was overjoyed at the thought that Bhagavan had gone through the Purana just to verify what I had said.
Some devotees present wanted Bhagavan to tell them the story as they did not know Telugu. Bhagavan
replied, 'Oh! How can I do it?  If you want to hear it, ask Nagamma.'

Arunachala Siva,.           


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Re: Our Bhagavan-Stories
« Reply #1091 on: July 03, 2015, 10:07:15 AM »
Muruganar Reminiscences:-

(as written by Smt. Meenakshi Muruganar) continues...

One day  all the devotees were sitting in the Hall.  I was in tears again. Bhagavan asked me, 'Why are you
crying again? Did somebody tease you?' I said, 'No one talked against me. But I thought of my miserable
life and the tears just came.'

Bhagavan said, 'Why don't you take my advice?  What is there in the family life?  See, your father has ten
children, but they are not helping him. I am always here with you.  Nothing will happen. Don't worry.'

In this way Bhagavan consoled me.

Then He said, 'Go only to the house where you are called affectionately 'Meenakshi'. The Asramam will
take care of you.'

(Yes. The Asramam did take care of her. Muruganar had left some money with one of his friends and
asked him to give some portion every month for Meenakshi's expenses. However this money did not
last long.  Then Prof. K. Swaminathan, the then Vice President of Delhi Ramana Kendra, who was bringing
out Muruganar's works in Tamizh with the financial assistance of the Govt. of India, and who knew the
promise of Bhagavan, arranged with the help of Delhi Ramana Kendra to provide some pension amount
to Smt. Meenakshi. Later, Sri A. R, Natarajan of Ramana Maharshi Center of Bangalore arranged for some
regular monthly payments to Smt. Meenakshi.)         

Another day, He called me 'Meenakshi' and gave me ten verses by Muruganar to memorize. In these verses,
he describes Bhagavan as his bridegroom with Muruganar being His bride. He complains that Bhagavan
has left the bride in the streets after marriage without proper care.

One verse says, 'You were once with me, my wedded Lord, but now for long time you have abandoned me.
And if I complain, you call our friendship a dream that I had dreamed.

In this version given to me, Bhagavan changed the last line, replacing Ramana with Muruga. Then He asked
me to recite these verses in the Hall in the evening while Muruganar was there.

I sang these ten verses in the Hall, while Muruganar was sitting by the side of Bhagavan. Bhagavan then
told Muruganar, 'I have not left you in the streets, but you have left Meenakshi in the streets.'
Muruganar got up laughing but Bhagavan asked him to give a reply before getting up.  But he went
away without saying anything.

(According to Kanakammal (Ramana's Muruganar) Bhagavan remarked before Muruganar had had a chance
to leave the Hall, 'Why do you leave the place just because it is sung as 'Muruga Mayavan'?  Then should
I not follow suit when it is sung as 'Ramana Mayavan'?)

Then Bhagavan said, 'I tried in so many ways. It is of no use.  God alone will look after you.'

Bhagavan was very kind to me. His grace must be with me for ever.

(Bhagavan's attempts to reunite Muruganar and Meenakshi were unsuccessful.  Muruganar remained with
Bhagavan at Ramansramam and never never went back to being a householder with his wife. Though
he never took sannyasa, Muruganar lived the rest of his life as a Sadhu and daily went to Tiruvannamalai
town to beg for his food. This insistence on begging was one of the most noticeable aspects of his lifestyle.
In the final years of his life, when he lived in Ramanasramam and was venerated by all the devotees who
lived there, he still insisted on going for bhiksha, but instead of begging in the town, he would 'beg' at
the kitchen door of the Asramam dining room. He would hold out the cloth he wrapped round his shoulders,
and one of the kitchen workers would put food into it.)

(David Godman -The Power of the Presence Part II.)

Arunachala Siva.                   


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Re: Our Bhagavan-Stories
« Reply #1092 on: July 04, 2015, 07:26:40 AM »

No books can give us self knowledge as a Jnana Guru's silent gazing does. 

This incidentally gives some clues to Sakshu Diksha. 

Many saint poets used to address Siva as Eye.  It is nothing but seeking Siva's gaze.  Muruganar has sung
a decade titled Tiru KaN Nokkam, in Sri Ramana Sannidhi Murai, describing Bhagavan's powerful eyes.
The eyes of the Guru looks at your eyes and then enters the mind to cleanse it up.  The gaze is a long cleaning
duster, like we use in our homes, but more powerful and potent.

Arunachala Siva.   
« Last Edit: July 04, 2015, 09:20:40 AM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1093 on: July 04, 2015, 07:33:44 AM »

About Sri Bhagavan's  photographs.  Bhagavan Ramana allowed this because, the people would not come out
easily for non-form worship.  Some form is necessary.  That is perhaps because there are drawings and pictures
of Jesus Christ and even Buddha who advocated non form worship.  The Teravada Buddhism keeps a sculpture
of Buddha and do Arti and garland it too.  Even in case of Islam, I have seen my Muslim friends, keeping a
picture of Kabba and also the sacred verse No. 786 of the Koran.

Regarding speeches,  the speeches are the bastard children of Silence. Hence Bhagavan Ramana never permitted
His speeches to be recorded.  A few who attempted with the old circular discs called gramaphones, could not record it and Bhagavan Ramana said:  "It will not be recorded!"   

Regarding Gazing as in the case of Touching, is primarily to work out the Chidda Suddhi of the persons.  The look
clears up the garbage within.  It is Arunachala Vendhazahal, the great fire of Arunachala, as Bhagavan Himself puts
it in one of His verses.   Of course, Manodiksha, which is not visible, is the most potent initiation.

Arunachala Siva.
« Last Edit: July 04, 2015, 09:19:51 AM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1094 on: July 04, 2015, 09:17:21 AM »
Suri Nagamma Reminiscences:-

Na Karmana: (a mantra in Taittiriya Upanishad - Maha Narayana Valli)

Whenever any puja or other religious function was performed in the Asramam, it is a practice for the people
concerned to bring a plate containing fruits, flowers, camphor and incense to Bhagavan and, after reciting
the mantra 'Na Karmana, seek His blessings.  Bhagavan would touch them and only hen would the rituals
begin.  Noticing this a devotee asked Bhagavan, 'I find that whenever pujas and the like are to be done,
people bring all required articles for puja to Bhagavan for His blessings and Bhagavan blesses by touching
them. Puja is a Karma.  Almost simultaneously the mantra 'Na Karmana' is repeated whose meaning is that
liberation is attained not by doing karma or by a raising a family or by wealth but only by thyaga i.e
renunciation. Is it not self contradictory?'

Bhagavan smiled and said, 'Yes. Yes.  If they understand the real meaning of what they repeat they would
not do all this. How often is this mantra repeated here. Were people to find out the meaning and put it into
practice, it would be good. But who will do it? Some rituals are performed for worshipping God. It is after
all a good thing.  There is nothing lost in my touching the puja articles and so I do it. That is all.'

Another devotee requested Bhagavan to tell him the meaning of that mantra.

'All right', said the Master. 'Some time back a devotee made a similar request and I showed him the commentary
written by Vidyaranya.  He said he could not understand it properly and so I had to tell him the meaning. To avoid
such requests in future, I wrote the meaning in Tamizh.  That was sometime in 1938.  Later the people here
put it in a frame and hung it in the dining hall. See it and you will get the meaning.'

When one of the devotees brought that framed paper for people to read I inquired whether it had been
written in Telugu also.

'I don't know if anyone has written it in Telugu', said Bhagavan.

'Has Bhagavan written it?' I asked.

'No. Why should I worry about it?' If you want to, you can see it and  translate it into Telugu', He said.

As I felt it was no use pressing Him further, I translaetd the piece into Telugu myself.

Arunachala Siva.