Author Topic: Our Bhagavan-Stories  (Read 200040 times)

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1215 on: July 29, 2015, 11:59:52 AM »
Chhaganlal V. Yogi Reminiscences / Story:

When Sri Bhagavan's Mother came to stay with Him, she insisted on starting a kitchen.  Utensils were needed for it,
but how to get them without asking or making the need known?   Some things were acquired easily.  When the word
spread that a kitchen had been started, many of the necessary items of equipment arrived unasked from devotees
who lived in the town, but some useful utensils were not forthcoming.

Sri Bhagavan's Mother solved the problem merely by bringing it to His attention. It was well known that if Sri
Bhagavan suddenly became aware that some needed item was not available in the Asramam, it would often appear,
unasked, soon afterwards.  This happened far too often for it to be a coincidence.

One day, for example, a ladle was required.  Instead of asking for it from some devotee, His Mother told Sri
Bhagavan about it.  Here merely replied, ' We will see', but did not ask anyone to bring one.

How could He, who had taken to non begging, ask for a ladle?  But within a couple of days a devotee, of his own
accord, brought half a dozen ladles and placed them at His Mother's feet.  When other vessels or utensils were
needed,she would inform Sri Bhagavan and He would give His usual rely, 'We will see'. Within a short space of
time, the required item would arrive.  So, without breaking the rule or relaxing, Sri Bhagavan's strict 'no specific
begging' rule, the kitchen at Skandasramam expanded and thrived.

This did not only happen with kitchen items.   During His stay at Virupaksha Cave, Sri Bhagavan often developed
a severe cough.  During one of these attacks, He took bala harade ( a small myrobalan or cherry plum) as a remedy.
chewing it and swallowing its juice. This treatment lasted for a considerable amount of time, as a result of which
the entire stock of bala harade was consumed.  When there were none left, the cough returned with more violence
and vigor.  Pazhaniswami, Sri Bhagavan's attendant, asked for permission to buy more bala harade from the town.
Of course, the permission was not granted.

A few minutes later Sri Bhagavan casually remarked, 'Harade is a better remedy than bala harade for coughing.'

Shortly afterwards a devotee entered the cave with a small bundle in his hand. He had come to pay homage to
Sri Bhagavan.

Holding the bundle before Him, he said, 'As I was coming here from my village, I saw a man sitting on the roadside,
selling big myrobalans.  It struck me that it was good for coughing,so I brought some for Sri Bhagavan's use.'

He opened the bundle and placed it before Sri Bhagavan, who asked him with a smile on His face, 'But why
did you buy so much?'

The devotee replied, 'It was quite cheap and the seller would not agree to sell me a small amount.  I had to buy
all of them.  Let them be here.  Since I do not want any myself, let them stay here.'

The idea of buying and bringing harade to the Asramam thus coincided with the utterance of Sri Bhagavan's words.
Can this coincidence be attributed to anything else than the strict observance of the rule of non begging by Sri Bhagavan?

At times, also to cure His cough, Sri Bhagavan used to chew black raisins.  These also ran out while Sri Bhagavan was
still having coughing attacks.

Pazhaniswami again requested Sri Bhagavan to allow him to buy more from the town.  But his request was summarily
turned down with the remark, 'Let us see, where is the hurry?'

A few minutes later Sri Gambhiram Sri Seshayya entered with a packed in his hand. 'What have you brought?'
some one asked.
           
'Raisins' was the reply.

'Then you must have known about our talk here', said Sri Bhagavan with a laugh.

'O Bhagavan!'  said Sri Seshayya, folding his hands in a namaskar, 'How could I know in advance what was being
talked about here? It just occurred to me when I started out from my house that I should bring something to offer
ere. When I want to the market, only one shop was open. In that shop only a small quantity of black raisins was
available .There was nothing else there that could be useful here. So I had to buy these black raisins. The thoughtl
of buying them never occurred to me before I entered the shop.'

If there is a moral in these stories it is that all things flow towards the person who adheres strictly to the resolve
of non begging. Or, one could say that if one abides as the Self with the conviction that there is a higher power
that arranges for all the necessary things to be supplied, then one need not go looking for them because they
will arrive unasked.

contd.,

(Compiled by David Godman, in his book,"The Power of The Presence', Book II.)

Arunachala Siva,         
     

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1216 on: July 30, 2015, 04:30:15 PM »
Chhaganlal V. Yogi Reminiscences / Story:

Equality:

Once, more recently, when Sri Bhagavan was very debilitated, His doctors recommended that He should take some
nourishing food.   But He would not listen to them or to the devotees who appealed to Him to follow the advice.
Some of them were earnestly begging Him to eat thickly buttered bread, others were trying to make Him drink
milk and orange juice. But to all of them He had only one answer to give.

With His usual genial smile He would say, 'But how can we afford to have such a luxurious diet?  For us there
can only be the poor man's rations.'

'But what is the harm in changing one's diet for the sake of one's health?' ventured one devotee in a plaintive
tone.  'Even Mahatama Gandhi take a special diet and Sri Aurobindo too does the same, to keep up their health.
Please therefore, take a tumblerful of orange juice, at least for our sake.'

'But do you know the cost of a tumbler of orange juice?' asked Sri Bhagavan.

'Oh, only four annas', rejoined the devotee, with the hope gleaming in his eyes.

'No, it won't be four annas.  We will require about 200 tumblers of juice. Do you want me alone to gulp down the
drink with all of you watching, empty handed?  Moreover, how can poor people like us provide for 200 tumblers
of juice, paying Rs 50 everyday?'

This answer checked he devotee's pleas for a while, but he would not give up so easily.  He still had a lingering
hope that if once Sri Bhagavan started to take the nourishing diet, He would continue to do so at least for
enough days for His health to improve a little.  So, the next day, he quietly prepared hot rotis, well smeared
with ghee, and filled two tumblers, one with milk and the other with orange juice.  Then with the assistance of
a few other devotees, he took all these things to Sri Bhagavan on a tray.

'What is all this?' He inquired as He saw them walking towards Him.

The devotees placed the tray before Him, uncovered it and begged Him to accept the offering. He refused point blank
even to touch the food, asking instead that the devotees should consume it. Repeated appeals to Him from other
devotees were also of no avail.

Then, in the heat of the moment, a woman devotee who was present at the time burst out, 'O Bhagavan!  Just as
you are kind enough to agree to sit on your sofa, instead of on the floor like everyone else, for our sake, why not
also favor us by taking this special diet?'

Though the woman spoke these words in good faith, the outcome was quite the reverse of what was expected.
Hardly had she finished when, to her and other devotees' dismay, Sri Bhagavan got down from His sofa and squatted
on the floor.  The woman was horrified by the consequences of her suggestion.

She called out with anguish in her heart and tears in her eyes, 'Bhagavan! No! Please don't!  What a stupid woman
I am!  What stupid words I blurted out!

The she got hysterical and started screaming.

All the others stood around, aghast at what had happened.  The remedy had turned out worse than the disease.
The rotis, the milk, the juice were abandoned as everybody racked their brains to find a way out of this impasse
and re seat Sri Bhagavan on the sofa.

It was certain that no appeal or argument would move Sri Bhagavan to change His decision. Eventually a devotee
who had been associated with Sri Bhagavan for over thirty five years resolved to take a desperate step. Without
any fuss, he simply started lifting Sri Bhagavan bodily.  Seeing this, one or two other devotees joined him
and together they succeeded in placing Sri Bhagavan's body back on the sofa. Sri Bhagavan did not resist,
nor subsequently did He try to come down from the sofa.  But the devotees had been so upset by the incident
that even after seeing Sri Bhagavan sitting quietly on the sofa again, they began to beseech Him not to get down
again.

contd.,

(Compiled by David Godman, in his book 'The Power of The Presence', Book II)

Arunachala Siva.

                                       

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1217 on: July 31, 2015, 07:29:55 AM »

Bhagavan Ramana used to say that we should not pluck flowers from the trees, but only pick them when they
fall on the ground.  Once one lady plucked bhilwa leaves, left and right on the Hill, while coming with Bhagavan
Ramana, for a stroll.  Bhagavan Ramana said:  Do not pluck these leaves and tonsure the trees.  Pick them when
they fall on the ground.

The lady replied:  "Bhagavan Ramana!  I have got a penance to do archana to Siva with 100 thousand leaves."

Bhagavan Ramana said:  O Siva wants 100 thousand bhilwa leaves!  You pinch your body 100 thousand times instead!"
It really pinches oneself to listen to such golden words! 

Once when bugs were on the sofa, Bhagavan Ramana simply allowed them to bite Him and suck His blood.  When He
was away for a stroll, some attendant applied some DDT to kill the bugs.  He came back and found the mischief by the smell.  "So someone had played the trick.." He said.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1218 on: July 31, 2015, 06:19:58 PM »
Chhaganlal Y. Yogi Reminiscences / Story:

Sri Bhagavan accepted the new situation graciously.  Though the status quo had apparently been restored, by sheer
physical force, it was really the love and devotion of the devotees that caused Him to stay on the sofa, much to everyone's
relief.  Thus, a loving attempt by devotees to make Sri Bhagavan agree to take a special diet by devotees to make Sri
Bhagavan to agree to take a special diet came to a fruitless end.

Though He would usually get annoyed if devotees tried to give Him special treatment, of He saw people needlessly
inflicting suffering on others, Sri Bhagavan could never be provoked to anger by any amount of criticism or personal
abuse.  Two separate incidents illustrate this very well.

Once when Sri Bhagavan was sitting in His Cave, on Arunachala, a Sadhu who was jealous of His increasing fame
urinated on His back as a deliberate act of provocation.  Sri Bhagavan remained as unperturbed and Self absorbed
as ever.  Not a tinge of anger rose in Him.  The Sadhu was baffled by His calm response. Realizing that nothing could
irritate Sri Bhagavan, the poor sadhu quietly went away.

On another occasion, many years later, a young man visited Sri Ramanasramam with an evil purpose.  After
entering the Hall, and taking his seat, on the front tow,  he began to put all kinds of aggressive questions to
Sri Bhagavan.  We found out later that he wanted to exhort hush money from the Asramam, by exposing Sri
Bhagavan as a hypocrite and fraud.  He had already successfully tied his trick elsewhere, and by repeated
practice he had cultivated this art into a paying profession.  Having gained successes in other Ashrams, he had
come to Sri Ramanasramam to try his tricks there.

Sri Bhagavan's own method of meeting insolence, malice, jealousy and misbehavior in general was the observance
of complete silence.  This powerful weapon baffled and disarmed all aggressive and insolent visitors.

When the youth tried to draw Sri Bhagavan into a controversial discussion so that he could catch Him out when
he made a potentially embarrassing answer, Sri Bhagavan remained completely in silence.  The poor man could
make no headway at all. he tried belching out foul language, but Sri Bhagavan did not utter a single word. He
merely remained calm, unperturbed and smiling.  The young man, after exhausting all his insults, saw the
impossibility of achieving his object. He had to admit defeat and quit the Asramam.

contd.,

(Compiled  by David Godman, in his book, "The Power of The Presence", Book II)

Arunachala Siva.                                 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1219 on: August 01, 2015, 07:42:01 AM »


1. Adi Sankara, Tiru Jnana Sambandhar and Bhagavan Ramana are a class apart.  They became self realized
at the ages of 6,3, and 16.  They never had any feeling that woman is a Mother. Even Sankara wrote about
women in Bhaja Govindam and a few poems, for THE SAKE OF OTHERS.  Tiru Jnana Sambandhar and Bhagavan
Ramana never brought this aspect at all, though Sri Bhagavan gave shelter and later Moksha to Azhagamma.

2. There were Manikkavachagar, Bilvamangal and Arunagiri Natha.  They wrote badly about women, because
they had themselves suffered these pangs, before their self realization, later in their middle ages  They were all
married and then came out of householder life for Self realization.  So, they wrote what they had suffered before.

3. Siddha Poets are of much later period.  So also Chidambaram Ramalingam, Pattinathar and Tayumanavar.
These Siddha poets are always quite strong about women.  In fact, Chidambaram Ramalingam, Pattinathar are
married as per available history. I do not know about Tayumanavar.  Other than Siddha poets,
no other poets had written so strongly and even so abnoxiously about women.  This was a harsh treatment.

4. For your information, Akka Mahadevi, a spinster-saint-poet, had written badly about husbands and men in
general!  She says in one of her poems:

"I will cuckold with Siva.  I shall not want any men who are mortal.  Burn these husbands and men on the
kitchen fire!"

5. Saint Poetess like Karaikkal Amma came out of their family, discarding their husbands.  But they did not
write badly about men at all!

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1220 on: August 01, 2015, 07:51:15 AM »


Cycle Ramaswamy Pillai, is one of the ardent devotees of Bhagavan Ramana and he attained liberation years
later after Bhagavan's Mahanirvana.  His Samadhi is behind Cow Lakshmi's Samadhi, in the Asramam. 
He narrates many interesting incidents about Bhagavan Ramana.  Once there was a dog, which became attached to Bhagavan Ramana.  Bhagavan also took care of it with all love.  He used to feed iddlis for the dog so that it would
not eat anything unwanted.  One day, it urinated near the office premises and Ramaswamy Pillai drove it and
refused supply of iddlis!  The dog went to Bhagavan Ramana and stayed near the sofa.  Next day, when Bhagavan
Ramana was given this news, He asked him:  Are you pure inside?  You are talking about purity outside?  The iddlis
were given to the dog.  Again, another day, the dog came without being washed, with excreta still remaining at its
anus.  Bhagavan Ramana kindly looked at it, cleaned the excreta with his towel and simply put the towel under His armpits, as usual.  The devotees asked Him whether He could keep the towel like that and whether He should not
change the towel.  Bhagavan Ramana said:  Please take care of your inner purity.  Do not mind very much the outer
purity!

Arunachala Siva.
« Last Edit: August 01, 2015, 04:34:37 PM by Subramanian.R »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1221 on: August 01, 2015, 04:57:21 PM »
Chhaganlal  V. Yogi Reminiscences / Story:


Vibhuti:

Some years ago, a sadhu came to Tiruvannamalai.  He used to give a pinch of vibhuti (holy ashes) to all those who
went to have his darshan.  A rumor soon began to circulate that the vibhuti given out by this sadhu had miraculous
powers.  Large crowds flocked to the home of this ascentic, and many people began to call him 'Vibhuti Swami' -
'the saint of the holy ashes'. 

Vibhuti Swami had set up his camp about a quarter of a mile from Sri Ramanasramam, occupying a mantapam
on the Bangalore road.  Because of this mantapam was on the same road as Sri Ramanasramam, but farther away
from town, the pilgrims who went from town to see Vibhuti Swami had to walk past Sri Ramanasramam.  Many
of these people would visit Sri Ramanasramam on their way back to Vibhuti Swami's mantapam to pay their respects
to Sri Bhagavan.  Consequently, the number of visitors to the Asramam increased dramatically.  Sri Bhagavan
noticed the increased traffic through the Hall, inquired about it and was duly informed of the cause of these
unusual crowds.

Sri Bhagavan used to go for a walk twice a day, once at 9.45 am.  after He had read the morning post, and once
at 4.45 pm after He had gone through all the replies to the same letters.  In His later years, Sri Bhagavan's knee
joint got very stiff, making it hard for Him to go for His twice-daily walks. If He did not massage them regularly
with oil, the joints refused to work to such an extent that He could not even get down from His sofa.  One day,
He forgot to massage one of His knees and only discovered it when He tried, unsuccessfully, to get off His sofa.

Seeing that my eyes were fixed on the stiff knee joints, He remarked, 'This body requires oiling, just like a machine.
This joint did not work because it was not oiled.'

After speaking these words, He began to massage the joint with oil to get it working again. Just then a group
of visitors on their way back from Vibhuti Swami entered the Hall to pay their respects to Sri Bhagavan.

On seeing them, Sri Bhagavan said humorously to one of us, 'What must they be thinking about this swami?
Perhaps they say to themselves, 'How can this swami heal others when He cannot even heal Himself?'

Sri Bhagavan was so humble He could make a joke about His own inability to effect physical cures either on
Himself or on other people. Even when miraculous cures did happen on account of a devotee's faith in Him,
He never accepted responsibility for the miracle.  For Him, all these things went on automatically and were
part of the natural activity of the Self.

contd.,

(Compiled by David Godman, in his book, 'The Power of The Presence', Book II)

Arunachala Siva.                   

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1222 on: August 02, 2015, 08:09:20 PM »
Chhaganlal V. Yogi Reminiscences / Story:

Faith in Sri Bhagavan has produced many a miraculous cure.  Since we are on the subject of Vibhuti and miracles,
I can illustrate this very well by retelling a story that was told to me by an old devotee who had known Sri Bhagavan,
from His earliest days on the Hill.

In 1908, Sri Bhagavan was staying in Pachaiamman Temple, on the north eastern side of the Hill.  There were
many tamarind trees nearby.  The municipality gave the highest bidder the contract to collect tamarind from these
trees every year. That particular year a Muslim had got the contract.  Since these trees gave an unusually rich
yield, the contractor himself used to protect them from the monkeys, driving them away by shooting stones at them
from a catapult.  Because he only wanted to scare them away, he took care to see that they were not injured.
However, by some ill chance, a stone from his catapult hit a monkey on its head so hard, it died on the spot,. 
Immediately, a large number of monkeys surrounded the corpse and began to wail and lament the death of their
relative.  Then,.by way of a complaint, they took the dead body of the monkey to Sri Bhagavan in Pachaiamman
Temple.

These monkeys considered Sri Bhagavan as a friend and arbiter. He frequently settled their internal disputes and
even acted as an honest broker when rival tribes were having territorial disputes.  He could communicate with them
quite easily and He did His best to establish peace and harmony among the warring tribes and their fractious members.
So, at this time of anger and grief, it was quite natural for the monkeys to bring both the corpse and their complaints
to Sri Bhagavan.

As soon as they came near Him, they burst into angry cries and tears.  Sri Bhagavan, whose heart registered and
mirrored the emotions of those around Him, responded to their anguish with tears of His own. Gradually, though,
His emanations of Sri sympathetic love soothed and calmed the turmoil within the monkeys' hearts. 

Then, by way of consolation, Sri Bhagavan told them, 'Death is inevitable for everyone who is born.  He at those
hands this monkey died will also meet with death one day.  There is no need to grieve.'

Sri Bhagavan's words and His loving kindness pacified the monkeys.  They went away, carrying the corpse with
them.

Two or three days later the Muslim contractor became bedridden with some serious malady.  The story of the
Upadesa, given by Sri Bhagavan to the aggrieved monkeys spread from mouth to mouth till it reached the home
of the Muslim contractor.  The members of his family became convinced that his sudden illness was due to the
saint's curse.  They therefore went to Pachaiamman Temple and began to plead for Sri Bhagavan's pardon for
the ailing contractor.

'It is certain that your curse has affected him,' they began. 'Please save him from death.  Give us some vibhuti.
If we apply it to his body, he will surely recover.'

With a benign smile, Sri Bhagavan replied, 'You are mistaken.  I never curse or bless anyone.,  I sent away the
monkeys that came here by telling them the simple truth that the death inevitably occurs to all those who are
born.  Moreover, I never gave vibnuti to anyone. So please go home and nurse the patient whom you have left
all alone.'

The Muslims did not believe His explanations.  They announced that they were not going away unless they received
some vibhuti to cure their relative with.  So, just to get rid of them, Sri Bhagavan  gave them a pinch of wood ash
from the outside of His cooking fire.  On receiving it,  their faces beamed with joy.  They expressed their hearty
gratitude to the Sage and returned home.

The family of the contractor had great faith in this vibhuti.  Soon after it was applied to the ailing man, he began
to recover.  Within a few days, he rose from his bed, fully recovered.

Such a world of difference there was between the vibhuti given by Vibhuti Swami and that given by Sri Ramana
Swami!  And what sublime humility went with Sri Bhagavan's offering of vibhuti!

contd.,

(Compiled by David Godman, in his book, 'The Power of The Presence', Book II)

Arunachala Siva.                                                         

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1223 on: August 03, 2015, 07:04:15 AM »

Kunju Swami hails from Palakkad, Kerala.  He came to Bhagavan Ramana, when He was on the Hill.  He had good
omens.  Mother Azhagamma was also there at that time.  Bhagavan Ramana made Kunju Swami feel the peace in
His presence.  A couple of weeks passed.  Kunju Swami felt that the Samadhi anbuhava, the peace, that he had
with Bhagavan Ramana can be attained even at his house in Kerala.  He returned to Kerala.  Within a few days, all
the Samadhi anubhava evaporated.  He became full of wrong emotions and 'normal' life tendencies.  He rushed to Bhagavan Ramana back.  Bhagavan Ramana smiled at him and said:  Be here.  This Place (Tiruvannamalai) will only
give you permanent abidance.  You do not go elsewhere.  From that day, Kunju Swami never left Bhagavan Ramana
and he used to go out of Tiruvannamalai only when Bhagavan Ramana told him to go. Kunju Swami recalled years later:
If Samadhi can be obtained in any place, permanently (even without adequate sadhana), then why should Bhagavan Ramana, have come from Madurai to Tiruvannamalai?  Bhagavan Ramana Himself says in Sri Arunachala Ashtakam,
Verse 1:  "When there was some "maruL", 'trace of confusion' came and when the Hill drew me near..."

Arunachala Siva.

« Last Edit: August 03, 2015, 07:12:46 AM by Subramanian.R »

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Re: Our Bhagavan-Stories
« Reply #1224 on: August 03, 2015, 02:51:39 PM »
Chchaganlal  V. Yogi Reminiscences / Story:

Jagadisha Sastri:

Jagadisha Sastri was a distinguished Sanskrit scholar whose association with Sri Bhagavan went back to the days
when the latter lived in Virupaksha Cave.  He told me the following two stories, neither of which has been recorded
before,  when I met him years later in Bombay.

In the early years of the 20th century, Jagadisha Sastri went to see Sri Bhagavan in Virupaksha Cave to listen to
Him giving a spiritual talk.  Every one was so engrossed in listening, no one was aware of the passage of time.
As the talk did not end till well after midnight, Jagadisha Sastri decided to sleep in front of the cave instead of
returning to town.  This was a brave act because in those days there were still wild animals on the Hill.

Around 2 am. Sri Bhagavan began to feel concerned about his safety. He went out of the cave and put a pinch
of snuff up the nose of Jagadisha Sastri, who was snoring in deep sleep.  He woke up in an extremely startled
state and began to sneeze repeatedly.  Sri Bhagavan began to laugh  because he found the repeated sneezes
very amusing.   Jagadisha Sastri said that He laughed so hard, the Hill was re reverberating with the noise.

When he had managed to stop laughing, He told Jagadisha Sastri, very affectionately, 'You are sleeping so
soundly.  Don't you know that this is not a house but a Hill?   It is the home of wild animals and here their kingdom
prevails.   Suppose some tiger were to come here?  What would happen to you?  Go and sleep inside the cave.'

Jagadisha told me that he was so sleepy that he stumbled inside the cave and immediately fell asleep again.
On hearing this story it did not surprise me that Sri Bhagavan had shown such concern towards one of His devotees.
However, though I knew that He laughed and joked a lot and enjoyed playing games with devotees' children, I was
astonished that His humor had erupted in such a mischievous and child like way in the middle of the night.

Many years later, when Jagadisha Sastri and I were walking  down a street together in Bombay,  it occurred to me
that I had never seen him wear any kind of footwear.  The black tar roads of the city get very hot in summer and
I found it hard to believe that anyone could walk so comfortably on them without wearing sandals or shoes.

I turned to him and asked, 'Sastriji, your feet must have got burned a lot walking on these roads?  Isn't that so?'

'No, no', he answered, 'I have already got ravi raksha  (protection from the sun) from Sri Bhagavan. I may walk
in any amount of heat but nothing ever happens to me.'

I naturally asked, 'How did you get this ravi raksha?'

By way of an answer, Sastriji told me a long story.

'One day, right in the middle of the afternoon, Bhagavan took His kamandalu, got up and told me, 'Jagadish,
come with me to walk about on the Hill.'

'But it is so hot', I protested.  'How can we move about in such weather?'  I argued like this because I wanted
to escape from the trip.

Sri Bhagavan found my excuse unsatisfactory. 'You can move about in just as the same way that i move about',
He said.

'But my feet will burn!' I exclaimed.  I did not have any footwear with me and I didn't relish the idea of walking
about over the burning rocks.

'Will my feet not burn as well?' replied Sri Bhagavan, obviously feeling that this was not a serious obstacle. Sri
Bhagavan never wore any kind of footwear. He could walk on the toughest terrain in any weather without feeling
the least discomfort.

'But yours is a different case', I answered, alluding to the fact that Sri Bhagavan never needed footwear.

'Why? Am I not a man with two feet, just like you?' asked Sri Bhagavan.  'Why are you unnecessarily scared?
Come on!  Get up!'

'Having realized that it was useless to argue any more, I got up and started walking with Bhagavan. The exposed
stones had become so hot because of the severe heat of the sun, walking on them made my feet burn.

'For sometime, I bore the suffering, but when it became unbearable I cried out, 'Bhagavan, my feet are burning so
much!   I cannot walk one more step.  Even standing here is difficult.  On all sides it is raining fire!'

'Bhagavan was not impressed, 'Why are so scared?' He asked.

'If I remain in this terrible heat for any more time', I replied, 'my head will crack open because of the heat and
I will definitely die!'  I wasot joking.  I really was afraid of dying.

'Bhagavan smiled, and said in a very quiet and deep voice:'  'Jagadish, give up the fear and listen. You must have
the bhavana that you are the sun.  Start doing japa of the mantra, 'Suryosmi (I am the sun), with the conviction
that it is really true.  You will soon see the effect of it.  You yourself will become Surya Swarupa, that is you will
have the characteristics of the sun.  Can the sun feel the heat of the sun?'

'I followed this instruction of Bhagavan and started doing japa of this sun mantra because there was no other way
to be saved from the burning heat.  In a short time, I started to feel the effect of Japa. The severity of the heat
began to lessen and eventually I began to experience, instead of severe heat, a pleasing coolness.  As the feeling
of burning diminished I found that I was able to walk quickly alongside Bhagavan.  By the time we had both reached Skandasramam i found that my feet were not at all burnt as I had continued the mantra japa right up till the end
of the walk.

'Later, I was astonished to discover that the effect of chanting this mantra was permanent.  Though I no longer chant
it, I have never again suffered from the heat of the sun. I can now walk in summer on the tar roads of a city
like Bombay with bare feet.'

contd.,

(Compiled by David Godman, in his book, 'The Power of The Presence', Book II)

Arunachala Siva.                             
       
                     
« Last Edit: August 03, 2015, 03:30:43 PM by Subramanian.R »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1225 on: August 04, 2015, 07:22:36 AM »

Rajapalayam Ramani Amma, a young widow, from an orthodox non-Brahmin family was a timid lady right from
young age, not even coming to the outer portals of the house, due to her widowhood. She was reading Srimad
Bhagavad Gita but without understanding anything.  One day a friend of her gave the Tamizh biography of
Sri Bhagavan Ramana, Sri Ramana Vijayam (Sri Suddhanda Bharati).   As soon as she touched the book, she lost
all body consciousness!  With some difficulty, she returned to the house from the gates, after receiving the book.
She sat on the cot and started opening the book, saw Sri Bhagavan Ramana's picture inside and again had a loss
of body consciousness.

With the help of an old widow, she came to Bhagavan Ramana, to Tiruvannamalai.  She went into the outer meadow,
near the Iluppai Tree, and asked someone where was Bhagavan Ramana.  Bhagavan Ramana came but she saw only
a thick column of light.  Jyoti Darsanam!  A few seconds later, she saw His form, in body.  She remembered the dream
of Siva Linga, that she had many times in the recent past.

She knew that she had finally arrived!

Arunachala Siva.   



Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1226 on: August 04, 2015, 07:30:22 AM »

Muruganar wrote some poems about Siva going to Daruka forest and first telling the sages there that
mere karma alone would not confer liberation and all karmas were for chidda suddhi.  The sages in the
forest did not like this, and they chanted some mantras and sent, first a tiger, then an elephant, then
a dwarf, then some burning fires, to kill Siva.  Siva killed the tiger and wore its skin as His waist cloth,
then killed the elephant and wore its skin as His upper cloth, kept the dwarf under His toes and took the
fires on His hand.  The sages were baffled.  In the meantime, Mohini (Narayana, as a female) who had accompanied
Siva, enchanted the sages and they went behind her.  The sages' wives went behind Siva.  Then Siva said to them:
See, what all that your karmas have done for you!  Your chidda suddhi is nowhere there.  Even your karmas were
for destructive purposes. Only pure Jnana will confer you liberation.  Muruganar wrote up to this point and then
asked Bhagavan Ramana to write about Jnana marga.  Thus the famous Upadasa Undiyar came.  And from that
original Tamizh verses, the Sanskrit Upadesa Saram was also composed.  Now, where this Daruka forest story appears.  There is no clue from Muruganar's poems.  I checked up sometime back. It was not in Siva Puranams.  There is a
mention about the story in Chidambara Mahatmyam, the story of Chidambaram.  But this is not the original.
Finally I perused Skandam, Skanda's story by Vyasa, where there is a detailed story on this Darkuka forest sages,
under Siva Rahasya Kandam. Thus, Skanda gives the story of Jnana in his epic.  Sri Bhagavan Ramana, an avatara
of Skanda, had to specifically write a poem centuries later!

Arunachala Siva.       


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Re: Our Bhagavan-Stories
« Reply #1227 on: August 04, 2015, 03:44:25 PM »
Chhaganlal V. Yogi Reminiscences  / Story:

The One with No Name:

One day an old lady came into the Hall at Sri Ramanasramam.  After prostrating to Sri Bhagavan, she placed a slip
of paper in His hands.  I guessed that it contained a prayer or doubt of some kind because it was the custom of
many devotees to offer their prayers or place their doubts before Sri Bhagavan in this manner.  However, in this
particular case, it turned out to be quite  a different matter.

This old woman lived in the town in a dilapidated temple and she needed money to repair it.  With this purpose
in mind she had got someone to prepare a draft of an appeal for funds.  In order to collect the required amount
more easily, she had hit upon the idea of having the appeal signed by eminent persons of the town.  She had come
to the Asramam because she wanted Sri Bhagavan's signature at the head of the appeal.  This was the piece of
paper that she had presented to Him.  Sri Bhagavan read it and then returned it to her without uttering a single
word.

'My work will be done if you will put your signature on this appeal',the old lady said, urging Him to sign.

Sri Bhagavan replied by saying, 'It is well known that I never sign anything'. 

She could not accept His refusal.  Repeatedly she pressed Him to sign, but she could not make Him change His
decision.

Finally, Sri Bhagavan told her, 'Yes, yes, you want me to sign your appeal, but how can one who has no name sign?
What name will one sign?'

The old woman was puzzled.  What did Sri Bhagavan mean by saying that He had no name? Was not His name
'Sri Ramana Maharshi?  Since everyone knew Him by that name, why could He not write these three words on her
paper?

Because she could not understand the significance of Sri Bhagavan's reply, she persisted in pleading with Him to
sign.  Sri Bhagavan remained unmoved and kept silent. After some time the old woman gave up her attempts and
left the Hall, without of course, having obtained Sri Bhagavan's signature.

Autograph hunters would often come to the Asramam and request Sri Bhagavan to sign something in their autograph
books.  Sri Bhagavan would give all of them the same answer:

"Let Him who has a name sign,  Here (meaning Himself) there is no name. How then can there be a signature?'                 

Let us try to understand the significance of Sri Bhagavan's assertion on this point. It is known that He attained
the divine state of namelessness in Madurai itself, at the age of sixteen, for that He left for His family did not bear
any signature whatsoever.  It read:

'I have in search of my father, according to His command, started from this place. On a virtuous enterprise, has
this embarked.  Therefore, for this act, none need grieve; nor to trace this out need money be spent. Your college
fees are not yet paid. Rs 2 are herewith enclosed.'

                                                                   Thus, --------

Instead of a signature the was merely a horizontal line.  There was no one left who could be given a name.

At that time, when this farewell note was written, He was known as Venkataraman, but when He settled at the
lotus feet of Sri Arunachala, this name dropped off because He never told anyone what His original family name
was.  For some time,  therefore, He bore no name at all. Gradually, as people came into contact with Him, He
became known by different names at different times:  Bala Sannyasin, Bala Yogi, Kumara Swami, Kumara
Tapasvi, Gurumurtam Swami, Brahmana Swami.  In this manner, during the period from 1896 to 1907, He did
not accept any single of them.

In 1907, when the famous Yogi, Ganapati Muni came to offer his obesiance at Sri Bhagavan's feet. After
Ganapati Muni had been impressed by Sri Bhagavan and His upadesa, he decided to rename Him, 'Bhagavan
Sri Ramana Maharshi'.  This name was eventually accepted by all the other devotees. But even this name was
not accepted by Sri Bhagavan.  For Him, the Self was nameless and formless.  He did not care if people assigned
any number of names to Him.  He Himself would not accept any single one of them.

contd.,

(Compiled by David Godman, in his book, 'The Power of The Presence', Book II)

Arunachala Siva.
         

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1228 on: August 05, 2015, 06:56:06 AM »

Viswanatha Swami's came to Sri Bhagavan sometime in 1920s.  In the year 1979, Viswanatha Swami merged
with Sri Bhagavan Ramana.  Inside the Asramam, there is a Samadhi for him (in the group of five Samadhis along
with that of Muruganar and Kunju Swami, Cycle Ramaswami Pillai and one other devotee), behind the Cow Lakshmi's
Samadhi.  Viswanatha Swami lived between 1904 and 1979.

Viswanatha Swami is a distant cousin of Bhagavan Ramana.  He studied Sanskrit and Tamizh thoroughly and thus
became versatile in both the languages.  He was a Gandhian to begin with, but after coming to Bhagavan in 1921
in Skandashram, he abandoned his Gandhian pursuits.  He was living in Palakottu in a cottage with Kavyakanta
Ganapati Muni.  His knowledge in Sanskrit made him come close to Kavyakanta Ganapati Muni.  Once when a
subtle point in Taittriya Upanishad (Siksha Valli, Verse 11) came to him and he asked for some clarifications to
Sri Bhagavan Ramana, He directed him to Kavyakanta Ganapati Muni.

Viswanatha Swami is quite well known for his Ashtottaram on Sri Bhagavan Ramana, 108 Holy Names.  Bhagavan
Ramana appreciated this very much, and when someone asked Him, His brief life story, He used to reply: Go and
read Viswanatha's Ashottaram.  My biography is in that.

Viswanatha Swami has written the following:

1. Sri Ramana Gita - meanings in Tamizh for every verse.
2. Sri Tirusulapurana Mahatmyam - Tamizh prose about the place, Tiruchuzhi, where Bhagavan Ramana was born.
3. Ashtavakra Gita - Tamizh Prose translation, verse by verse. 
   

One day, early on morning, Bhagavan Ramana called Viswanatha Swami for a walk around the Hill.  Viswanatha Swami followed Him and for about 3 hours, Bhagavan Ramana, explained the meaning and the underlying purport of Sri Dakshinamurty Stotram.  Viswanatha Swami then said in ecstasy:  Now the walking Daskhinamurty, has explained the Stotram to me!

Viswanatha Swami was happy to record the experiences of many devotees.  But he never wrote anything about him.
He once said:

"Bhagavan Ramana's most powerful Presence has annihilated my ego completely.  I cannot say anything more of myself!"

He is also known for his Tamizh translation of "Talks", called Sri Bhagavad Vachanamrutam. 

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1229 on: August 05, 2015, 03:12:53 PM »
Chhaganlal V. Yogi Reminiscences / Story:

Silence:

Sri Bhagavan's language was that of silence. The 'speech' delivered through this medium was full of miraculous
potency, as the following anecdote reveals:

When He was staying in Virupaksha Cave, a District Collector and a Deputy Collector came there for His darshan.
After prostrating to Sri Bhagavan, the Collector began to speak, narrating at length all the sadhanas he had done
and all the spiritual literature he had read.  At the end of his speech, he confessed that in spite of all these activities,
peace was as far from him as it had ever been.

As soon as he finished, the Deputy Collector began to tell his own story.  It was equally long. These two speeches
took quite a long time to deliver, but Sri Bhagavan did not interrupt them even once.

He continued to remain in silence even after the speeches had ended.  The Collector gave up waiting for a reply
and delivered yet another long speech.  Sri Bhagavan listened in silence and continued to remain in silence when
the speech was over.

The Collector, not unnaturally, was a little put out by Sri Bhagavan's unresponsiveness.

He said, in an aggrieved tone of voice, 'We have been speaking to you for a long time, but you don't open your
mouth at all.  Please tell us something.  Anything however brief, will do.'

Sri Bhagavan spoke finally to them, saying, 'All this time I have been speaking in my own language. What can I
do if you won't listen to it?'

The Collector was an intelligent man, well versed in spiritual matters.  He caught the meaning of Sri Bhagavan's
cryptic reply.  Suddenly, overpowered by devotion, he fell down at the feet of Sri Bhagavan and chanted a Sanskrit
verse from Sri Shankaracharya's Sri Dakshinamurti Stotra:

Look at the wonder under the banyan tree!  While the disciples are old and grey haired, the teacher is a blooming
youth.  And though the Master's speech is simple silence, the doubts of the disciples are all resolved.

Both the visitors then abandoned their speeches and questions, preferring instead to sit before Sri Bhagavan in
silent meditation.  They got the peace they had come looking for and departed fully satisfied.

The greatness of silence as a medium of instruction can be shown by a dialogue on this subject that took place
between Sri Bhagavan and a devotee. Though it took place on a different occasion, it can serve as a commentary
on the encounter between Sri Bhagavan and the two officials.

Question: What is the fruit obtained by mouna (silence)?

Bhagavan: Antara mouna (inner silence) is self surrender only, that means living without the ego sense.

Question: What is the meaning of mouna?

Bhagavan: The state that is beyond speech and thought is called Mouna. This is dhyana (meditation) without
mental activity.  Dhyana means controlling the mind; deep dhyana means permanent speech.

Silence is eternal speech; that is, the perpetual flow of language.  By speaking, this flow is broken because the
words create an obstacle to that silent language.

People may listen to discourses for hours, and may feel happy doing so, but still not improve. But silence, the
eternal speech, enhances the welfare of all humanity.  Mouna only means 'proficiency in speech'.  Oral discourses
do not have the proficiency of silence.  Silence is eternal, unobstructed flow of speech.  That is the supreme language.

concluded.

Chhaganlal V.Yogi Reminiscences - concluded.

(Compiled by David Godman, in his book, 'The Power of the Presence', Book II)

Arunachala Siva.