Author Topic: Our Bhagavan-Stories  (Read 372741 times)


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Re: Our Bhagavan-Stories
« Reply #1230 on: August 06, 2015, 07:05:04 AM »

Sri Sankara's Nirvana Shatkam, the Six Verses on Nirvana or Freedom is another famous poem.  This was actually
sung by Sri Sankara when he was 8 years old, at the banks of Narmada river, when he met Govinda Bhagavatpada,
his Guru.  When Govinda Bhagavatpada asked the little boy:  Who are you? Sri Sankara replied in verses.

Verse 1:

The true base of the term 'I' is not the mind, intellect, ego or
perception.  Nor is It the sense of hearing, taste, smell, or
sight.  Nor is It the sky, earth, fire or air.  It is 'I' that is
of the form of Siva, the essence of knowledge and beatitude.

Verse 2:

It is not what is called the Prana, nor is it the five vital
forces.  It is not the seven elements of the body, neither
is it the five sheaths forming the body.  It is not the organ
of speech, hand, foot, the organ of procreation or excretion.
It is "I" that is of the form of Siva, the essence of knowledge
and beatitude.

The above two verses are the same as the Who am I? of
Bhagavan Ramana.  Bhagavan Ramana did not read Sri
Sankara when He said this Who am I? to Sivaprakasam
Pillai!  All Brahma Jnanis say the same thing, as if they
had copied from each other's note book as children do in

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1231 on: August 06, 2015, 06:03:52 PM »
G.V. Subbramayya Reminiscences / Story.

David Godman's  Introductory Remark.

G.V. Subbaramayya was a Telugu and Sanskrit scholar, who taught at P.B.N College, Nidubrolu, in what
is now in Andhara  Pradesh.  He was one of the few devotees of Sri Bhagavan who managed to be completely
free and spontaneous in His presence. Sri Bhagavan appreciated this and the two of them had many intimate to
some devotees that Sri Bhagavan had a special liking from him:

Devaraja Mudaliar, a prominent loawer and intimate devotee, asked how Sri Bhagavan could observe if we say
that Subbaramayya is shown a little more favor than others and is made to act as the high priest of this order?'

Sri Bhagavan, smiling, replied, 'To there is no distinction. Gracing is flowing like the ocean, ever full.
Everyone draws from it according to his capacity.  How can one who brings only a tumbler complain that he is not
able to take as much as another who has brought a jar?'


My final darshan of Sri Bhagavan took place on April 4, 1950:

Sri Bhagavan asked me, 'What do you want?'

I said with streaming eyes, 'I want freedom from fear.'

Sri Bhagavan replied with overflowing grace, 'I have already given!'

At once I felt as though a heavy load had been lifted from my hear.  As I touched His lotus feet with my hands and head,
a thrill of ecstasy passed through my fame.  After i felt like being plunged in an ocean of peace and bliss. That vision
of Sri Bhagavan and His gracious words, granting me freedom from fear, have taken permanent abode in my being and
are guarding me from all life's ills.     

My first pilgrimage to Sri Ramanasramam, was on the June 1933. From Kanchipuram, where I had accompanied my
mother to attend a function, I traveled alone to Tiruvannamalai.  I was at that time in great sorrow, having suffered
my bereavement the previous December when my two year old son died from  what the doctors could only describe
as heat failure.

For over two years,m I had been reading the works of Sri Bhagavan and other Asramam literature.  I had been struct
with the wonder at the style of the Telugu Upadesa Saram that, in its simplicity,. felicity and classic finish, equaled to
those of Telugu poet tikkanna.  I had felt convinced that a Tamizhian who compose such Telugu verse must been
divinely inspired.  I wanted  very much to see Him.   However, in view of my recent bereavement, my immediate
quest at that time, was for peace and solce

On the morning of my first darshan upon arrival.  As our eyes met, there was a miraculous effect upon my mind.
I felt as if I had plunged into a pool of peace.  With closed eyes I sat in a state of ecstasy fro nearly an hour, When          . 
I came back to normal consciousness,  I found someone spraying hen Hall to keep of insects, and Sri Bhagavan
mildly objecting with a silent shake of His head.

Sri Bhagavan was sparkling to someone.  Since He seemed to be in a mood to talk, I boldly asked Him my
first question:

'Sri Bhagavad was says  that mortals cast off their worn out bodies and acquire new bodies just as one castsa way
worn out clothes and wears new garments..  How does  this apply to the death of infants whose n bodies are new
and fresh?'

Sri Bhagavan promptly replied,  'How do you know that the body of the dead child is not worn out?'  It may not be
apparent, but unless it is worn out, it will not doe. That is the law of Nature.'

This was the extent of my inner interaction with Sri Bhagavan on the first visit. Immediately after lunch
I left the Asramam without even taking leave of Sri Bhagavan.  i came  and went as an utter stranger.


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

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1232 on: August 07, 2015, 08:19:25 AM »

Dasa Sloki or the Ten Verses on the Atman, is like Bhagavan Ramana's Who am I?  It is quintessence of
Ajata Vada, or Advaita Vedanta of no creation, no dissolution.  The readers would say that Viveka Choodamani
is the detailed work on Advaita.  Atma Bodham is a abridgment of the same thought. One can take Dasa Sloki
is the irreducible essence of the same thought further.

Shanti Patam:

Om.  That transcendent Brahman is infinite.  So also is this, that is, Brahman immanent in the perceptible universe.
The immanent is based on the transcendent.  In spite of Its immanence in the finite universe, the transcendental
Brahman remains always Infinite.  It does not in any way alter Its infinitude.  May peace - physical, mental and
spiritual - be on us for ever.

1. The referent of the world 'Aham' which is 'I' is the one Atman without a second - the attributeless Truth,
indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity.  It cannot
be referred to as the subtle elements like earth, water, fire, air or ether.  Nor can it be called a combination or
modification of these - the gross body and the senses.  The Atman is experienced as the persisting consciousness
even in deep sleep when the gross body and the senses are not recognized.

2. Distinction due to color, caste, and stations in life (asramas), the feeling of 'I' and 'mine', which pertains to the
body --which is not the Atman  -- do not dwell in Me who am in reality the one Atman without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity.  Nor
do I stand in need of the various processes of Yoga like dharana and dhyana, enjoined on ordinary seekers as I
have realized My Atmanhood, on the cessation of the feeling of 'I' and 'mine'  associated with the non-Atman.

Arunachala Siva.       


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Re: Our Bhagavan-Stories
« Reply #1233 on: August 07, 2015, 06:42:16 PM »
G.V. Subbaramayya Reminiscences / Story:

As I write these words more than 20 years after this first meeting, I still feel the glow of joy that was revealed
to me in the first darshan.  But to capture the untrammeled exhilaration of that meeting and the transforming
effect it had on my life, I have to  back to an ecstatic poem I wrote not long afterwards:

Eureka!  I've found it!  I've found it!
  the missing link of this well knit chain,
  the keystone of this unending arch,
  the correct solution of this cross-world's puzzle,
  the only way out of this vicious circle,
  the pass to heaven's banquet,
  the patent for immortality,
  armor against fate,
  the death desctoyer.

I've found it! I've found it!
  the meeting point of matter and spirit,
  the spell of beauty, the enchantment of love,
  the magic touch that makes all beings one,
  the fountainhead of joy ,
  the true philosopher's stone,
  the secret of secrets,
  the grand mystery,
I've found it! I've found it! Eureka!

Though Sri Bhagavan made an enormous impact on me at this first meeting, it was not until the spring of 1936,
three years later, that I paid my second visit.  On that occasion, I brought with me a note of introduction from Sri
Sambasiva Rao Garu.  I handed the note to Sri Bhagavan when I presented myself in the Hall.

Before He had even perused its contents He gave me a knowing nod and a gracious love. 

'Why the introduction?' He asked.  'You have come before.  You are not nrw.'

To add to my wonder, I now felt as though my dead father had come back to life.  The resemblance was striking.
Lest it should be dismissed as my fancy, I might add that my cousin, Sri V.V. Narayanappa, who saw Sri Bhagavan
later also observed to me, 'Sri Bhagavan looks like the very picture of my uncle, your father.'

That settled my relation to Sri Bhagavan, He was also my father.  My approach to Sri Bhagavan has ever been that
of a child to its parent, quite fearless, free and familiar.

Several years before, I had been initiated to two mantras and had been enjoined to repeat them a minimum number
of times everyday.  I had been doing this practice punctiliously, but now, after entering the Asramam, I had no mind to
repeat the mantras or do any other kind of  formal worship.  After a few days i was seized with the fear of incurring a sin
by failing to observe the instructions that were given to me at the time of my initiation.  I approached  Sri Bhagavan Himself, made a clean breast of my default, asked Him what I should do.

Sri Bhagavan  smiled and replied, 'You have done so much japa.  Its merit has brought you here.  While you are
enjoying the fruit of your japa, why should you worry or be afraid?


(Compiled by David Godman, in his book 'The Power of The Presence'.

Arunachala Siva. 



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Re: Our Bhagavan-Stories
« Reply #1234 on: August 08, 2015, 05:33:44 PM »
G.V.Subbarmayya  Reminiscences / Story:

At a much later date I questioned Sri Bhagavan about the difference between japa done with the mind and meditation.
Sri Bhagavan replied, by saying, 'They are the same. In both, the mind is concentrated on one thing, the mantra or the
Self. Mantra, japa, meditation -- all are only different names.  So long as they require effort, we call them by these
names.  So when the Self is realized, these go on without effort and what was formerly the means becomes the goal.'

I had also  at this time a more serious trouble.  I had been practicing breath control as taught by Swami Ramatirtha in
his works.  There came a stage when I felt a terrible sensation. I felt that my head was about to crack open and break
into many pieces . I stopped doing this practice, but everyday the sensation recurred at the time I used to practice.
I was afraid hat some disaster was imminent.  In the middle of the night, when Sri Bhagavan was alone, I approached
Him with my tale.

He said, laughing, 'What! Again you are seized with fear!  These are the usual experiences of people who do yogic
exercises without the immediate guidance of the Guru, but having come to me, why should you fear?'

Then, Sri Bhagavan added in an undertone, 'Next time you get that sensation, think of me and you will be all right.'

From that moment, to this, I have never felt that sensation again, so there has been no need to think of Sri Bhagavan
on that account.   

The next day at noon, after everyone except me had left the Hall, an old villager approached Sri Bhagavan and
complained that he had been experiencing an excruciating pain in his stomach for a long time.

Sri Bhagavan turned to me and said, smiling, 'Look here. This man is having chronic stomach ache. Instead of going
to a hospital, he comes to me.  Am I a doctor?  How can I cure him? 

Then, returning serious, Sri Bhagavan whispered to me, 'Take him to the office where you will find prasad. Give some
to him.'

Of course, I obeyed.  At that time, I felt it was as much a boon to me as to the old man, for I had been looking askance
at prasad offering as a superstition. This direction of Sri Bhagavan to me was enough to cure me of my skepticism.


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

Arunachala Siva.         


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Re: Our Bhagavan-Stories
« Reply #1235 on: August 09, 2015, 02:59:01 PM »
G.V. Subbaramayya Reminiscences / Story:

When I returned home I wrote to the Asramam offering my literary services.  In reply I was asked to attempt a
Telugu verse translation of Sri Ramana Gita. I did he first Canto and submitted it by post. On the day of its arrival
Sri V,V. Naraynappa, my cousin, was in the Asramam. 

He wrote to me on 21st June 936 to say that Sri Bhagavn had told him,  'The translation is good.  Usually translations
seem more difficult to understand than the originals.  But here the style is easy, and the ideas have been well expressed.
It is all right.'

Encouraged by these gracious words, I completed the work and later, at the insistence of Sri Bhagavan I added to it
my Telugu rendering of some more works of Kavyakanta Ganapati Muni and one composition of Sri Daivaratha.

On 6th October of the same year I received prasad from the Asramam.  It had been sent for my cousin,  Narayanappa,
who was ill with typhoid fever. 

in the Asramam letter it was written,'I hope he too, by Sri Bhagavan's grace,  will recover soon and be restored to
normal health.'

Narayanappa had been running a high temperature and the doctor had warned us that October 6th and 7th would
be critical. But on 6th, when the prasad was given, the temperature, to the surprise of everyone, fell considerably,
and on the 7th it came down to normal.  This token of Sri Bhagavan's grace saved  the devotee's life and gave me a
first hand demonstration of the efficacy of Sri Bhagavan's prasad.  I could no longer be skeptical about such
gracious offerings.

At some point during this year, I wrote a prose poem in which I described the great anticipation I felt when I was
about to meet Sri Bhagavan, and my subsequent feelings when the meeting actually took place.


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

Arunachala Siva.               


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Re: Our Bhagavan-Stories
« Reply #1236 on: August 10, 2015, 07:37:07 AM »

The highest Treasure, the Self is within us.  But we search for treasures outside.  Bhagavan Ramana says:
" Siddhamai uLLa poruL", the ever-ready Substance.  He also says: "Thedathu utra tiru aruL nidhi."  The Treasure
that is available within, without searching outside.   The Upanishads say that God has cheated us.  He has kept the Treasure within us and has made us search everywhere outside.

One day one rich man and his classmate who was poor traveled together to the next town.  On the way, the class
mate thought that this guy is quite rich and I should steal some gold coins from his bag.  Both rested in a choultry
for night and went to sleep side by side.  The poor classmate searched for the rich man's gold. He searched his pocket, then the pillows underneath.  No gold was there.  Next morning, they continued to travel and at a point, they had to
go by different routes.  The poor guy asked the rich man:  My friend, where have you kept your gold?  The thieves
were aplenty in the choultry. I myself could not find out where it is.  The rich man said:  Oh, I had kept the gold pouch under your pillow!

The gold is under your pillow.  But you search for it outside.

Sri Lalita Sahasranamam says:  Antarmuka samaradhya, bahir muka sudhurlabha.  She is within you easily
ready.  She cannot be found out outside!

Arunachala Siva.     


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Re: Our Bhagavan-Stories
« Reply #1237 on: August 11, 2015, 07:27:23 AM »

The Brahma Jnanis always dwell steeped in the bliss of Brahman and they do not want to exhibit siddhic powers.
The Siddhic powers will go against the nature of destiny, which Hindu philosophy agrees that these should be borne
with perseverance to wipe out our sins and misdeeds of the past.  Secondly, Brahmanhood does not mean interfering
with Brahman's work.

Very rarely, Jnanis have exhibited some siddhic powers, in most deserving cases.  This is more an exception than
a general rule. Jesus Christ cured only a couple of leprosy affected persons, and again one or two demon-afflicted
persons and lame and paralytic.  He raised only one Lazarus from death.  Bhagavan Ramana thus raised from death
only one young boy, when he was bitten by a snake and was dying black and blue.  He never interfered with destiny
of two young babies of Mahalakhsmi Amma, because they were to be liberated.  Why save them and make them toil
in this world?  In one case, He fed the child with a spoon of milk, and that too Mahalakshmi Amma wanted
Him to do.  He was hesitant.  But He did it.  In the second case, He applied Vibhuti on the forehead of the baby, reluctantly, due to adamance of Mahalakhshmi Amma.  This second baby also got liberated and left the world.

Bhagavan Ramana has once told:  "If I start reviving the dead to life, then tomorrow this Asramam will be full of corpses,
for my assistance!"  Bhagavan Ramana never wanted to cross swords with destiny.  Even in His own case, He did not do!

Aiswaryamavyahatam -  Such a devotee will get all riches and powers.  But he would not care a penny for it.

Sarvatmatvamithi sputkrutamidam yasmadha mushmim stave,
Tenasya sravanath tadhartamananath dhyanacha sangirtanath,
Sarvatamatva maha vibhuti sahitam syadhichvaratvam svatha,
Siddhyeth tatpunarashtadha parniathanch aisvaryamm avyahatam.
                         - Sri Dakshinamurty Stotram - Verse 10

There are a few verses added much later (not Sri Sankara's) on this poem. 

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1238 on: August 11, 2015, 03:19:19 PM »
G.V. Subbramayya Reminiscences / Story:

How did i feel when I met my beloved?

 When I knew that my love was coming, my heart was all in flutter. A new heaven and a new earth seemed to open
out before me.  The miliennium appeared at hand.  A thousand fancies thronged my mind.  With the strange authority
I chided the sun for his slowness and charged the whole creation with dull unfeelingness in ushering in my Beloved.   

Oh, the nectar of mine eyes, the feast of my senses, the ravisher of my mind, the thriller of my heart, the angel of
my life, my greatest joy was coming!

In the presence of my Beloved i thought I could climb the Kailash of happiness. I would attain the seventh heaven
of delight.  I would float on the flood tide of felicity.  I would quaff the wine of joy to its dregs.  All my  fond dreams
of the past would find at once their fulfillment.

But lo! when at last we met and flew into each other's arms, there came a sudden self collapse.  All visions vanished
and all dreams fled. No trace of thought or feeling remained.  Nothing was left of my love and me. The self and all
the rest dissolved in the ocean of I know not what.  It was all oneness, peace, ecstasy....

In ensuing Dasara vacation I again went to the Asramam and offered my completed translation of Sri Ramana Gita
at the feet of Sri Bhagavan. In response to my request, Sri Bhagavan scrutinized the manuscript and made some
necessary corrections.  In Canto 9, Verse 10, He corrected the original Sanskrit text, itself, adding para to sushumna.
While doing so, He quoted from the  Amritabindu Upanishad, to support the change.  In Canto 16, Verse 6, He gave
vishayi (subject) as an alternative reading to vishaya (object) and preferred it.

In justifying this change , Sri Bhagavan commented, 'Some people talk of the Supreme Being as being the 'object'
of meditation and worship, as for instance when they say, 'It is better to be tasting the sugar candy than to be the sugar
candy itself.'   Can there be a greater sacrilege than to compare the source of all beings o an insentient object?  If he real
Self is the object, who is the subject?  So it will be better in this verse to have the word vishayi,

When we came to Canto 5, Verse 6, Sri Bhagavan observed that it was from His own direct experience that He first
discovered the spiritual hart to be in the right side of the chest.  It was only later that he read about this heart center
in a Malayalam edition of Ashtanga Hridayam.   He also found a reference to it in Sitopanishad and later still He read
the Biblical quotation, 'A wise man's heart is at his right side but a fool's heart at his left.

Sri Bhagavan was convinced that we all had an innate but subconscious knowledge of this center.

'Even a child', He told me, 'When he says 'I' points his finger always to the same place on the right side of his chest.
He never points to his physical heart or his head.'

Then Sri Bhagavan made a revealing remark: "Indeed, at first, all I knew was by direct experience.  My later reading
of the scriptures only confirmed my previous realization.   I learned nothing new from them.'


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

Arunachala Siva.                               


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Re: Our Bhagavan-Stories
« Reply #1239 on: August 12, 2015, 07:30:53 AM »

Tiruvannamalai represents Fire, among the 5 elements of nature. The Hill is very old, about 3 billion years,
older than Himalayas and other mountains.  This Hill came up, as soon as the world was formed.  The Hill,
Bhagavan Ramana says in the axis of the whole world.  There is a counter-axis somewhere in Peru in
South America.  This was told by Bhagavan Ramana.  Recently, this counter-axis hill called Mount Paachu has
been discovered. There the aborigines pray to a Goddess called, Pachama, reminding us of Pachiamman Kovil
of Tiruvannamalai!

There are five elements and there are five Siva temples representing each element.  Chidambaram, is Space.
Kalahasti, is Air, Kanchipuram is Earth, Tirvanaika, near Tiruchirapalli is Water, apart from T'malai which represents
Fire. Then the Sun and the Moon are represented by Konark Sun Temple and Somnath Temple, in Orissa and Uttar Pradesh.  Like this Jiva is also a Sivam.  Thus the count is eight, ashta murtam, as mentioned in Verse 9 of Sri
Dakshinamurti Stotra. 

All these represent as Siva swarupam.  Poet Kalidas says in Kumara Sambhavam:  "Siva did agni-sacrfice before
marrying Parvati. He prayed to Agni.  Siva is only praying to Him!"

The same concept is also said when we say:  Sarvam Vishnu Mayam Jagat.  All are Vishnu in this world.

Actually Sri Dakshinamurty Stotram is only an Ashtakam, eight versed poem.  This Verse 9 and Verse 10 are called Palasruti,  the benedictions for the seekers of the Self.
Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1240 on: August 12, 2015, 07:37:15 AM »

As soon as we get up, the I-thought arises, and with this, the world and Isvara, the personal god.  The world is
seen by most of us as in dyads, good and evil, happiness and misery, fortunes and misfortunes, promotion and
pink-slip, etc.,  But on Self realization, the Jnani sees the world as the Self, Atma Swarupa. There is only unity, no
dyads and triads.

Jnani sees the world as unity with Brahman.  There could be wars and peace treaties, there could be famine and prosperity, there could be social workers and politicians and cinema actors. There could be murders and child births,
there could be thieves and policemen.  But for Jnani all are one.  One without a second.

With God's or Guru's grace, the Jnani realizes the Self and all manifestations disappear.  Nothing exists except
the Surpeme Brahman.  The Guru, Sri Dakshinamurty, is embodied in all things, animate and inanimate.  The Brahman
or the Sivam has got 8 manfiest forms.  Earth, Water, Fire, Air, Space, Sun, Moon and the Jivas.  The Jnani sees
them all as Sivam.

There were many devotees to Bhagavan Ramana.  There was Echamma and Mudaliar Patti, who gave Him food
without single day of interruption for almost 40 years.  But there were also people who harmed Him.  Perumal
Swami was there.  There was an urchin, who urinated on His back, when Bhagavan was sitting with closed eyes.
There was a bogus sadhu, who applied chilly paste on His body.  For Bhagavan Ramana, all were one.  When there
were swarm of mosquitoes on the Hill, devotees said that they could all leave for a better place outside
Tiruvannamalai. Bhagavan said: "Mosquitoes, what mosquitoes?  If you want, you can all go away.  I shall be here
only."  Here was a Brahma Jnani who never even harmed mosquitoes and bed-bugs.  He saw them all as manifestations
of Siva.  Every Jiva is Siva. 

Burambhamsyanilo-analambara maharnatho himamsumpuman;
Ithyabathi characharatmaka midham yasyaiva murtyashtakam,
Nanyathkinchana vidhyathe vimrushatam yasmat parasmathvibos
Thasmyyai sri gurumurtaye sri dakshinamurtaye.

                            - Verse 9 of Sri Dakshinamurty Stotram.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1241 on: August 12, 2015, 03:32:39 PM »
G.V. Subbaramayya Reminiscences / Story:

On the eve of my departure I recounted to Sri Bhagavan that sufferings of my wife who was still grief stricken
by the death of our son.

'Has she no other male child?' inquired Sri Bhagavan.

'No', I replied.

Sri Bhagavan sighed and said, 'What a pity!'

This brief exchange  took place on 18th October 1936. My wife delivered a male child on 1st August 1937.

When the baby was later shown to Sri Bhagavan, His first question was, 'What is the baby's name?'

When I answered 'Ramana Prasadam', Sri Bhagavan exclaimed, 'Indeed!  Is it so?' and to my consternation He
fed the baby with two bananas as if to demonstrate His prasad. It did not in the least upset the child's disgestion.

At my leave taking, the Asramam manager handed me three packets of prasad.  I asked whom they were for,

Sri Bhagavan who was then having His oil bath in the same room, replied, 'One for your family, one for Narayanappa,
and one for your friend.'

The friend's name was not specified,  nor did I at that time think to ask for it. The next day, after I had returned
home, I received a letter that had been redirected to me from the Asramam. It had been written by Mr. R.P. Reddy,
a Zamindar, and sent to my Ramanasraamam address.   Enclosed was a prayer for Sri Bhagavan's grace. Mr. Reddy's
grandmother, it stated, was on the verge of collapse, having stopped taking food several months before. I at once
understood whom Sri Bhagavan meant by 'your friend'.  I took the prasad and went as quickly as I could to Mr.
Reddy's home.

A few days later, Mr. Reddy met me and reported that the prasad proved to be the turning point for his grandmother.
She was, he said, now taking food and was on the road to recovery. Now,he said, she had a strong desire to make some
offering in token of her gratitude to Sri Bhagavan. My friend was not content with the customary presents to the Asramam.
Since he knew that I had been translating Sri Ramana Gita, he insisted on printing a "no expenses spared" edition of the
book.  The Asramam, on behalf of Sri Bhagavan, accepted the devout offer.  This was another marvel of Sri Bhagavan's


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

Arunachala Siva.                           


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Re: Our Bhagavan-Stories
« Reply #1242 on: August 13, 2015, 07:37:24 AM »

In the seventh verse of Sri Dakshinamurty Stotram, that the hand-pose or Chinmudra is not merely physical
but also refers to the Atman within. This recognition of the Self within the sensation of I-I, is indicated by Guru.
This indication is is known as fire when we see smoke.  The individual self,  rid of ego is the Self, Svatmanam, ever experienced within.

In Sanskrit literature of Vedanta, it is called Pratyabhijna or recognition of the self-identity, that Atman is a
persistent entity.

Questions may arise as to what is this Pratyabhijna and what is its purpose?

This is answered by Suresvara in his Vartikam of Sri Dakshinamurty Stotram.  Pratyabhijna is not enumerated among
the right sources of knowledge, along with pratyaksha, perceiving or seeing etc., How can it be a pramana, a source of knowledge?  The is en-lightened by the seventh verse of Sri Dakshinamurty Stotram.

Pratyabhijnana - consists in recognizing a thing -- in the form of 'this is the same as that ' -- which, having once
before presented itself to consciousness, again becomes an object of consciousness, at present.

Just as in the case of external objects, an identical thing which is continuously present, is referred to in the words
'this is that' -- all the accidental things of place, time and form being left out of account.

I think, a long time back, I have given some example of this in one of the posts.  Suppose I had earlier a few years
back,I had seen nonduel in France. Now, today,  I see him in Tiruvannamalai.  I shall tell my wife immediately,
"this is that" (non duel).

I shall not say that "this non duel who I am seeing now in Tiruvannamalai, today, is that non duel whom I had
seen in France a few years back!" 

"this is that" - that is all.

This                                        That

non duel (I see now)              non duel (I had seen earier)
                   - recognition                - recognition
Tiruvannamalai (space)           France (space)

now (time)                            a few years back (time)

the individual self  (jiva)   the Self   

This Pratyabhijnana of Atman consists in His becoming conscious that He is omniscient, etc., after casting aside the notion that He is of limited knowledge, and so on,engendered by His association with Maya.

Arunachala Siva.     


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Re: Our Bhagavan-Stories
« Reply #1243 on: August 13, 2015, 01:18:59 PM »
G. V. Subbaramayya Reminiscences  /Story:

Since  I had spent many months working on the translation of Sri Ramana Gita, I was curious how Kavyakanta Ganapati
Muni had recorded the original conversations.   When I put this question to Sri Bhagavan, He gave me the following

'Remembering such talks was child's play to Him.  He could listen to a long and learned lecture on some intricate
subject and then at the end of it reproduce the gist of it accurately the form of Sutras, not omitting anything of
importance that had been said. Once he and Arunachala Sastri, who was also a learned man, had a discussion.  Ganapati
Muni took up the position of drishti -srishti, which states the world is created by the mind that sees it,  (even though he was personally not in favor of that concept), while Arunachala Sastri took up the opposite view of srishti - drishti,  that creation exists objectively before we see it.   

Arunachala Sastri argued first and upheld his standpoint with a great display of logic and learning.  He cited many texts.
Then Ganapati Muni wrote down in the form of sutras all that he maintained and asked him whether the sutras gave a
faithful summary of everything he had said.  Arunachala Sastri agreed that they did so.

'Then Ganapati Muni said, 'Now you will have my criticism and condemnation of it.'

'Ganapati Muni then very ably expounded the advaitic point of view:  that the world is an illusion as world, but
real as Brahman, that it does not exist as world but exists and is real as Brahman.

'In the same way, he could record any discussion he heard, so remarkable was his power of memory.  He must have
reproduced Sri Ramana Gita in that way.  It would have been mere child's play for him.'


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

Arunachala Siva.                   


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Re: Our Bhagavan-Stories
« Reply #1244 on: August 14, 2015, 07:11:03 AM »

We all see the world.  Jnanis also do see the world.  We see all sorts of causation and duality in the world.
There is Guru. there is a disciple, there is father and there is son.  There is dream and wakefulness.  All these
are there.  But Jnanis do see these cause and effect differently.  He sees everything as impermanent knowing
fully well that all these are not at all his.  He just plays his role.

There is a baby sitter at home.  She comes everyday to the owner's house.  She takes the baby with all fondness,
bathes the baby, adorns it and feeds it with all love and seriousness. She tells everyone:  "He is my Hari, he is my Hari,
my darling child. He is only for me.  Who can love him more than me?"

This baby-sitting lady knows that Hari is not hers.  All her fancy and love and kind words are only a game,
which she does very sincerely.  Today evening her job may be terminated, or tomorrow she may have to go away.
But up till that time, she treats the child as her own, but not having ownership at any point of time.(Based on Sri
Ramakrishna's story).

Now, who will help a seeker to go past his feelings of dualism and causation?  It is only the Guru.  Such a Guru,
Sri Dakshinamurty confers the dispassion and non dual comprehension with his Grace, if one seeker goes to him
with all sincerity and Sraddha.

After vanquishing the dualism, what will happen?  How will a realized Jnani see the world?  For him too, there are
gurus and disciples, wakefulness and dream states, day and night. But how does he see these pairs?
He sees all happenings as only dreams.

Viswam pasyati karya karanataya svasvami sambandhatha;
Sishyacharyataya thathaiva pitru putradyatmana bhedhata;
Svapne jagrati va ya esha purusho maaya paribramita:
Thasmai Sri Gurumurtaye nama idham sri dakshinamurtaye:

           - Verse 8 of Sri Dakshinamurty Stotram.

Arunachala Siva.