Author Topic: Our Bhagavan-Stories  (Read 392117 times)


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Re: Our Bhagavan-Stories
« Reply #1245 on: August 14, 2015, 07:18:46 AM »

Under Verse 5 of Sri Dakshinamurty Stotram, Sri Sankara says: "Various pseudo-philosophers regard the body,
the life-breath, senses of perception and organs of action, fleeting cognition and the total non-existence as "I"
(Atman).  Their power of comprehension is comparable to that of women, children and the blind and the dull witted...."

One may wonder as to how can Sri Sankara brackets the women and the children together for incomprehension of
the Self?  Children - Okay, they have not yet learnt much in spirituality. But why women?  Is it all male dominance?
Right from Vedic and Upanishadic periods, there were in fact women, who were self realized souls or ardent self
inquirers. We have Gargi, Maitreyi, Mandodari (Ravana's wife) and Sabari (the old huntress in Ramayana) and
Gandhari (Duryodana's mother) in Mahabharatam.  But in all times in Hindu India, perhaps right up to British
colonization, the women did not even go to school.  The home was everything for a woman.  Making garlands
for gods, preparing sandal paste and nice mouth watering food offerings, were the only religious or spiritual work
for them!  Invariably the husband was her guru and if that guy is a rascal, she is doomed.  Sometimes, son, yes.
Son can also help her to attend to self inquiry, when she becomes old.  As otherwise women had practically no
exposure for spiritual pursuits.  Sri Sankara has to reflect the culture of his times.  For that matter, no Jnani or a
saint does say that which is not in tune with the culture of his times.

But many self realized true Jnani-son, both Sri Sankara and Bhagavan Ramana had helped their mothers to attain liberation at the appropriate times.

Stree balandha jadopamastvahamithi pranda prucham vaadhina:

                    - Sri Dakshinamurty Stotram, Verse 5.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1246 on: August 14, 2015, 01:34:46 PM »
G.V. Subbramayya Reminiscences /  Story:

During the Christmas of 1936, I attended Sri Bhagavan's Jayanti celebrations for the first time. Many /western
came for Sri Bhagavan's darshan.  One of them, Mr. Maurice Frydman, a Polish Jew of subtle intellect. plied Sri
Bhagavan with ingenious pleas for practical guidance on Self Realization. Sri Bhagavan followed his arguments
with keen interest but kept silent all the time.

When pressed to say something, Sri Bhagavan only quoted from the Bible,'Be still and know that I am God', and
added a rider that the Lord said, 'know' and 'not think that I am God.'

We understood Sri Bhagavan to mean that all these arguments were spun by the intellect, the stilling of which was
only way to realization.

Another visitor, Mr. Duncan Greenlees, said,'Bhagavan, while we are here in your presence, a certain halo of purity
and peace seems to surround us. It continues for sometime after we leave. Then it disappears and the old stupidities
return.  Why is this so?'

Sri Bhagavan replied, 'It is all the work of the mind. Like a battery, it wears out and has to be recharged. But when
mind control is perfect, there will  be no further trouble.'

Someone else asked, 'What is meant by saying that the world is false?'

Sri Bhagavan paradoxically answered, 'It means that the world is real, and by way of an explanation He quoted a
Sanskrit verse, that says, 'The world seen as world through ignorance is false but at the same time world seen as Brahman
through knowledge is real.'

Sri Bhagavan enjoyed paradoxes such as these. On another occasion, I heard Him turn the conventional meaning of
maha sunya, 'the great non being' on its head.

Grammatically, said Sri Bhagavan, 'this word can also be resolved into maha asunya, which means 'the great being'

In the years that followed I always attempted to go to Sri Ramanasramam for Sri Bhagavan's Jayanti celebrations,
but there were few occasions when personal and family problems made it impossible.  One year Devaraja Mudaliar
gently admonished me in Sri Bhagavan's presence for failing to attend the previous Jayanti celebration.

He concluded by saying, 'I believe that Sri Bhagavan expects us, His children, to gather at His feet especially on
such occasions.'

Sri Bhagavan smiled at this remark, turned to me and said, 'The feet of Bhagavan are everywhere. So where can we
gather except at His feet?  Time and space are no barriers to the gathering of hearts.'

This gracious comment relieved me of any guilt I might have been harboring for playing truant that year.


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

Arunachala Siva.     
« Last Edit: August 14, 2015, 01:57:48 PM by Subramanian.R »


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Re: Our Bhagavan-Stories
« Reply #1247 on: August 15, 2015, 07:16:48 AM »

Why do people go to Gym and do weight-lifting?  It is only by practicing lifting of heavy objects, one gets greater
muscle power and remain healthy.  Weight is lifted not to make the weight, more muscular!

The world is also like this.  It is like a bent tail of a dog or a weight.  We deal with the world only to attain mental
strength, capacity to struggle against heavy odds, to attain more perseverance and tolerance and calmness. 

We do this shadow boxing only to gain our boxing skills. No one can change the world and make it happier.  Great
reformers have done this and have failed. For this, one has to totally repose faith in Guru.  Because Guru is beyond world, beyond the concept of Time Space.  He is also beyond time, in the eternal NOW.  They are such great personalities that they need no training from the world.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1248 on: August 15, 2015, 07:20:33 AM »

In Tamizh there is a saying, Vitta Kurai and Thotta Kurai.  The Vitta Kurai is one where a person had done a lot
of meritorious acts in his previous life and needs only a simple push in the present life from a Saint and attains
realization. This Vitta Kurai people are like  gun-powder, they need only a spark to fall on the the gun-powder
and it explodes! 

The Thotta Kurai is one where a person had merely touched (thotta in Tamil) some aspects of meritorious acts and spirituality in his previous life and needs a continuous help from a Saint or a Guru.  He is like a wet log, it needs a lot of heat to dry it first and then it should catch fire.

Saints at different parts of the globe and in different times, come to help both these categories.  A Grade I student gets
University First Rank.  A Grade II or III student, gets Grade I.  But Saints help everyone.  One only needs to go near
them and be in their presence with a sincere heart.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1249 on: August 15, 2015, 03:34:27 PM »
G.V.Subbramayya  Reminiscences. / Story:

My next visit to the Asramam was in February 1937.  I had prepared a Telugu translation of Ganapati Muni's
Gitamala and I wanted to submit it in person to Sri Bhagavan.

After I had entered the Hall and as I was prostrating, to my consternation, my five year old daughter Lalita
went near to Sri Bhagavan and asked, 'What is your name, Sir?'

Sri Bhagavan replied with a counter query:  'What is your name?'

'My name is Lalita', she said. Then she repeated her questions, 'What is yours please?'

Sri Bhagavan, pointing to Himself,  with His right hand on the right side of His chest, said, 'What!  Don't
you know me?'

She at once answered, 'Oh yes!  I simply asked for fun.'

Sri Bhagavan burst into laughter.

At one point, during this visit, Lalita became very active in the Hall, pulling Sri Bhagavan's punkah, meddling
with His books and things, unmindful of the Asramam rules. 

Three times Sri Bhagavan asked her, 'What are you doing there? and three times she replied,'I am keeping

At this Sri Bhagavan remarked, 'This child is so busily active, but at the same time, she affirms that she is
keeping quiet.'  A little child says this but the elders are unable to understand.'

From that time on she became a favorite of Sri Bhagavan.  He cajoled her into dancing and singing Tamizh
songs she had learned from a Tamizh teacher.  Sri Bhagavan evidently enjoyed the entertainment and His
grace seemed to overflow on this occasion.

Lalita's leave taking was a most moving scene.  As she knelt down, Sri Bhagavan, who was then squatting
after His breakfast, tapped her on the back with His stick, saying, 'This is to keep you in mind, lest you forget.'

Then He lifted her and hugged her to His breast.

He told the people who were present, 'The specialty of this child is this:  she has no sense of newness or
strangeness.  All beings she takes  as her own.'

Sri Bhagavan loved to watch all children play, not just mine. Some years later, we had a concert in Sri
Bhagavan's presence and after it was over a young girl dancing spontaneously around the Hall

Sri Bhagavan followed her activities with absorbing interest before remarking, 'We are now in Deva Loka
(the realm of the gods). Where children play, there is Deva Loka.'

Sri Bhagavan would freely touch and hug children who came to Him but He was far more parsimonious in
bestowing His gracious touch on adults who approached.  One notable exception has stuck in my mind.
Swami Naryayananda Saraswati from Varanasi once visited the Asramam.  He knew the whole of the
Bhagavad Gita by heart and was reciting all the eighteen chapters daily in the presence of Sri Bhagavan.
The scene of His leave taking was unforgettable.  Sri Bhagavan had returned to the Hall after His morning
stroll and had sat on the couch.  While His feet were still touching the ground, the Swami fell at Sri Bhagavan's
feet and prayed that Sri Bhagavan bless him with diksha by touch, adding that he would not get up till
Sri Bhagavan did so.  Sri Bhagavan put one of His hands on the old man's head and lifted him up with the
other hand.

I should note that Sri Bhagavan never initiated people by touch, despite being asked to do so, on innumerable
occasions. He touched this swami to satisfy his desire to be touched, and not to initiate him.

Sri Bhagavan Himself  has said,' I might have touched some people by accident or for some other reasons,
but not with the intention of giving diksha.'


(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 #1250 on: August 16, 2015, 07:43:20 AM »

Varkala Narayana Guru was the social reformer of Kerala, who lived about 150 years back.  In fact he
was the forerunner to fight against caste-differences and untouchability in Kerala and Tamizh Nadu.
He met Bhagavan Ramana in the Hill during one of his visits to Tamizh Nadu.  He was amazed at the sight
of Nivritti Stithi of Bhagavan Ramana, who for him, stood as  the finest example of Sahaja Nirvikalpa
Samadhi state.  He wrote immediately the famous Nirvriitti Panchakam, the five verses on the state of no-thoughts.

Narayana Guru also stood as example for various brahmin-baiters who simply hated Brahmins without any ideas of Brahminism and Godhead, who abound in Tamizh Nadu in post 1960 scenario.

1. Narayana Guru believed that unless he mastered Upanishads and Vedanta, he had no right to talk
against casteism.  So, he studied assiduously Sanskrit and Vedanta and various bhakti literature before he started his mission.  He was from a lower caste parentage in Kerala

2. He worked against class-differences and untouchability but never disliked Brahmins, whom he
considered were (most of them, at least in Kerala) quite learned in Vedanta and scriptures. He trusted
that he had to learn these only from Brahmins. 

3. He also made it a point that vegetarianism and preventing cow-slaughter should also be followed by
other castes and these again, should be learnt from Brahmins.  Once, a gentleman told him: 
"We are drinking cow's milk.  The milk is also a product from blood. Then, why not we eat beef?"
Narayana Guru replied:

"Fine, You have taken your mother's breast-milk.  When your mother died, did you bury her or cremate
her or simply cut her and eat her flesh and blood?" 

Arunahchala Siva.


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Re: Our Bhagavan-Stories
« Reply #1251 on: August 16, 2015, 07:50:22 AM »

We are all thinking after reading Talks (Compiled by Munagala Venkaramaiah) that Bhagavan Ramana
was answering questions of devotees, day in and day out.  It is not so.  (Heard from Kunju Swami and
T.R. Kanakamma).  Many many times Bhagavan Ramana did not give any reply.  Sometimes, a single
answer had satisfied the questions of several devotees who had put across such questions a few days
before.  Sometimes, the replies would be given after many days.  In fact, He was in Silence most of the
time and with a few answers in between.

Once Devaraja Mudaliar asked:  "Bhagavan!  What would be like, if a person gets the brahma-anubhavam,
the glimpse of the Self?"  Bhagavan Ramana did not reply.  After many days, He said:  "Oye, Mudaliar,
it will be like the state of the thief who had been stung by the scorpion while thieving at night
in a house!"

The glimpse of the Self cannot be expressed in words.  The Jnanis have to spit it out, out of pure grace,
after many many days.

Once a disciple called Pashkali (spelling?) asked his Master Pashkan:  "Master!  Please give me

The Master did not answer for a long time.  Silence prevailed between the two.  One year had passed.
After a lapse of one full year, the disciple asked the Master:  "Master!  Please give me Brahma-upadesam!"  The Master replied:  "I have been telling You since one year.  Have you not understood?"

Bhagavan Ramana has said in Sri Arunachala Ashtakam:

"Inquiring within 'Who is the Seer?' I saw the Seer, the Seer disappearing and That alone which stands
for ever is. No thought arose to say, 'I saw'.  How then could the thought arise to say, 'I did not see?'
Who has the power to explain all this in words, when even You as Sri Dakshinamurthy, conveyed this
of yore in Silence only?  And in order to reveal by Silence,  Your state transcendent, now You stand here,
a Hill resplendent soaring to the sky!

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1252 on: August 16, 2015, 03:08:29 PM »
G.V. Subbaramayya Reminiscences / Story:

Being an animal increased one's chances of being touched and fondled by Sri Bhagavan.  I alluded to
this special treatment in two verses that i once composed for Sri Bhagavan:

On seeing your kindness to all sorts of animals, to squirrels, peacocks,dogs, cows, and monkeys, how can
one remain unaffected?  One's very bones melt at the sight of it.  All sorts of birds and beasts approach you,
receive your glance and touch, and so attain salvation.  Vouchsafe the same to this human animal and save
it also.

On the day that I presented these verses I was wondering why, among His animal and human devotees,
Sri Bhagavan chose to be so harsh to His own Mother. I approached Sri Bhagavan with my doubt.

'I was once present when Bhagavan's aunt came here -- the one who fed Him when He left for Tiruvannamalai  -- and Bhagavan was especially gracious to her. I could not help wondering why Bhagavan was so gracious
towards His aunt when He is said to have been harsh towards His own Mother.  Is it because Bhagavan
wanted to rid her of the natural feeling that Bhagavan was her son?'

Sri Bhagavan kept quiet.

Devaraja Mudaliar then propounded a similar hypothesis: 'Bhagavan must have behaved in this way
deliberately in order to train her to see Him as a Jnani and not as her son.'

Sri Bhagavan again declined to comment, but after along pause He did admit that He dealt with His
Mother in a very austere way.

'I used to say something harsh to her and she would cry.  Then I would say, 'Go on, cry! The more you
cry, the more pleased  I will be!'


I visited the Asramam again in summer of 1937.  As I entered  the Hall Sri Bhagavan and His attendant
Madhava Swami exchanged glances and laughed. in response to my puzzled look, Sri Bhagavan asked
Madhava Swami to explain.

'Sri Bhagavan was preparing the 'contents'for your Telugu edition of Sri Ramana Gita, and remarked
that its author might himself come and fix them up.  Just as Bhagavan finished writing the last word,
lo and behold, you appear on the scene!'

I then realized as never before, that it is Sri Bhagavan's will and not mine that brings me to the


(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 #1253 on: August 17, 2015, 07:30:35 AM »

Most of us who follow atma-vichara, experience a sense of helplessness or a hump that blocks our
further progress. This has been the experience of many sincere devotees/seekers of Bhagavan Ramana
too, when He was in the Hill.

Major Chadwick came for permanent stay in India and in the Asramam.  He was a person who had some experience of the inner Eye, a vague vichara marga fore-taste, even before he came to India.  After reading Bhagavan Ramana, he found that He was the Guru for him and so he rushed to Tiruvannamalai.

The first two years were really excellent for him.  Then there was some hump, a block and he could not progress.  Though he was coming to the Hall and meditated for long hours and asked some useful questions, he found that he was stuck.  At sometime, he even thought of returning to his home abroad and live
"a normal life."  A few days passed.  Normally he was not a person who took afternoon siesta inside the cottage, but would spend time fully awake and reading something. 

So, one day, he came to the Hall when there were none. He moved the punka (a huge cloth structure
that is hung under the ceiling and which is moved by the attendants so that Bhagavan Ramana would get some cool breeze.).  Chadwick used to move this punka for Bhagavan Ramana, very often. Bhagavan Ramana was reading some newspaper or a letter. He slowly started:

"Bhagavan!  Why I have become like this?  Why am I stuck without any further progress? Why am
I growing more and more restless, as days passed?  Am I not fit for self realization?
Should I go back to my country?"

Bhagavan Ramana did not answer him for a few minutes.  He then raised His head, looked at Chadwick intently for a few more minutes and then said:  "Oh, There are so many I's in your statement.  Who is this I?  For whom this I?"

The counter-questions came like bullets.  Before that the gaze had prepared the ground.  Major Chadwick kept silent, almost in tears, prostrated before Bhagavan Ramana and then left to cottage silently.

A few more days passed.  One day, around 8 am in the morning, Major Chadwick came running from his cottage. He was a having wet towel around his waist.  He was in the midst of his bath. There were water drops all over the Hall.  He came very near to the sofa and asked Bhagavan Ramana in a choked voice:

"Bhagavan!  Is it so simple?"

Bhagavan Ramana smiled at him and said:  Yes.  That is all!

Chadwick never left India.

People wonder how such a counter-question from Bhagavan Ramana could cure all the despondency? 
It was not as long as Krishna's Srimad Bhagavad Gita.  Then, how it happened?  It is the Guru's Grace, through His gaze on a sincere devotee!

Bhagavan Ramana's Atma Vidya Kirtanam, Verse 5 speaks only of this Grace, which gushes forth
like a waterfall from the Guru. He also describes this in Sri Arunachala Padigam, Verse 1:

You it was, who by your Grace, claimed me as your own.  What would be my fate of now, after having done this, you would not reveal yourself to me and I, still yearning for you should perish in anguish in the darkenss of this world? Can the lotus bloom unless it sees the Sun? And you are the Sun of suns.  Your Grace abounding swells and as a river that overflows, O Love, whose form is mighty ?Arunachala!

                                     - Tr. K. Swaminathan.

The only eligibility criterion for the seeker is to be a lotus and not a frog under the lotus stem! 
This He says Verse 6 of Sri Arunachala Padigam.

Arunachala Siva. 


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Re: Our Bhagavan-Stories
« Reply #1254 on: August 17, 2015, 04:37:20 PM »
G.V. Subbaramayya Reminiscences / Story:

One night during this visit Sri Bhagavan inquired whether the country orange pickle was available
in the Asramam.  The Sarvadhikari was annoyed to find there was none.  The next afternoon, Sri G.L.
Narasimha Rao as usual, submitted the outgoing Asramam mail for Sri Bhagavan's perusal. It contained
a letter by the Sarvadhikari to a Madurai devotee asking for a basket of country oranges.

Sri Bhagavan flared up on reading it and called out angrily. 'To these people, salvation seems to lie in
country oranges!  Otherwise why should we write to someone for them?  Would they not come of their
own accord if they were destined to come?  Well, do as you please.'

So saying, He threw that letter at Sri Narasimha Rao. Just as the latter was withdrawing in trepidation,
a  railway contractor entered the Hall with two sealed baskets.  They were parcels for which no Railway
Receipt had been received.  In those days it was the invariable practice to show first to  Sri Bhagavan
anything that came to the Asramam before it was taken inside.

Now Sri Bhagavan's mood completely changed.  With a great show of good humor He observed, 'What!
Are these parcels country oranges?  Open them and see.'

When the baskets were opened they both turned out to the full of country oranges. They were immediately
sent to the kitchen to be cut and pickled.

A few minutes later Sri Bhagavan remarked, 'Perhaps one basket has sour oranges and the other sweet oranges',  and sent to kitchen to be cut and pickled.

A  few minutes later Sri Bhagavan remarked, 'Perhaps one basket has sour oranges and the other sweet
oranges', and sent someone to the kitchen to make sure before mixing them up.

It turned out to be exactly as Sri Bhagavan had said, The sweet oranges were peeled first and the slices
were distributed among all the devotees then and there.  Seized with wonder, I inquired whether we should
consider the incident as a miracle or as a mere chance of coincidence.

In reply, Sri Bhagavan quoted a verse from Yoga Vasishta hat says, 'This Prajna (transcendental wisdom)
that is treasured up in the heart of the wise is Chintamani  (the mythical precious gem that symbolizes pure
consciousness).  Like Kalpalata (with wish fulfilling celestial creeper) it fulfills instantly whatever is thought of.'

He also cited Sri Shankaracharaya's  definition of Prajna in Vivekachoodamani as 'thought that is pure
consciousness, devoid of vasanas.'

Later Sri Bhagavan gave both quotations to me in His own handwriting.

Sri V.Anantachari took immense pains in the printing of the Telugu Sri Ramana Gita. When his services were
appreciatively referred to in the preface, he pleaded hard with Sri Bhagavan that his name should not me

Sri Bhagavan told him, 'Why do you worry?  To ask for the omission of your name is as much egoism as to
desire its inclusion,  So, let it be.  After all, who knows whom Anantachari is?'


(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 #1255 on: August 18, 2015, 07:45:20 AM »

One day, a devotee came to Bhagavan Ramana and told Him: "Bhagavan!  Your birth date and my
birth date and the same!"  The devotee was pleased with similarity.  Bhagavan Ramana
smiled and told him: "Oye! Why speak of similarity of birth dates? You and I are ever the same!"
Sarvam Brahma mayam in their essence.

This fascination for the similar birth dates, names. etc., is an exposition of deha-abhinama, or
fascination of the body.  Many young couples after Indian Independence, named their children
as Gandhi, Nehru etc.,  (I have a class-mate by name Hitler!)  In today's India, children are named
after cinema stars.  Young kids want to wear the costumes like cinema stars and want to have their
hair-style as cinema stars.  Many college students keep seductive photographs of cine actresses in their

This fascination for the body and body related subjects are the first hurdles in one's spiritual progress.  Brahmins used to have their gothras, lineage after various sages.  This is to remember their forefathers or their teachings and definitely not a fancy after their bodies.  No one knows how they looked like.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1256 on: August 18, 2015, 07:49:51 AM »

There used to be always some devotees, in the Old Hall, who would pester Him, whether they
could take up sannyasa.  Bhagavan Ramana gave two types of answers:

1. Firstly, He would jocularly say that He also wanted to leave the family and thus came to Arunachala.
But what happened? A large family is there around Him, even in Arunachala.  He used advise finally:
The family (samsara) will not leave you, even if you want, unless there is prarabdha to really leave it.

2. Secondly, when someone asked, why then He took up sannyasa while not recommending it to others
when opinion sought from Him, He said:

"See, I did not take anyone's opinion like you.  I just came to Arunachala.  Like that, if your prarabdha is towards Sannyasa, you will not ask any one but simply take up sannyasa without anyone even knowing it.  Nobody takes up Sannyasa, with a cartload of food, clothing and essential things before moving to
a lonely place!

We all know that Bhagavan Ramana left Madurai with just Rs 3.00 on hand, without any slippers,
without even knowing where Tiruvannamalai was!  On reaching Arunachala, after hugging Arunachaleswara, (Siva Lingam in the Temple) he came to Ayyankulam tank, tore of His dhoti, took one small piece for
codpiece and threw away the remaining rupee changes and the cloth into the tank.  He also threw away
the remaining sweetmeats given by Muthu Krishna Bhagavatar's sister.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1257 on: August 18, 2015, 03:16:12 PM »
G.V. Subbaramayya Reminiscences / Story:

One morning, Sri Panna Lall, I.C.S. Commissioner of Allahabad Division, U.P., who was visiting the Asramam
with his family complained to Sri Bhagavan that though he had riches, power, and every material comfort,
he could not find peace.

Sri Bhagavan asked him, 'Why do you want peace?  Why can't you be as you are?'

Sri Panna Laal replied, 'Because I don't feel happy otherwise.'

Then Sri Bhagavan said, 'It is like this.  A man suffering from a headache will not rest quietly until he has
taken the right medicine and got rid of the ailment.  For health is our nature and not illness.  Likewise,
peace is our nature.  Indeed we are peace.  But forgetting that, we seek peace from external sources.
It is an impossible quest and causes all this trouble.  The moment you withdraw your mind from external
objects  and turn inward, you taste real peace and feel happy.'

Early one morning during this visit Sri Bhagavan explained how we have a glimpse of the real Self everyday.
Between sleep and waking,  He said, there is a momentary twilight. The waking consciousness begins with the
'I' thought.  Just  before the upsurge of the 'I' thought there is a split second of undifferentiated, pure
consciousness. First unconsciousness, then the light of pure consciousness, then the 'I'  thought with which the world consciousness floods in.  That is the order  We can sense it, He said, if we are sufficiently alert and


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

Arunachala Siva.                 


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Re: Our Bhagavan-Stories
« Reply #1258 on: August 19, 2015, 07:05:23 AM »

The Jnanis normally conquer all the passions, passion for food, wealth, clothing, family life, children everything.  But even after this, sometimes, when disciples or some poets praise them, they may fall
a prey to that flattery and became somewhat proud with inner glee.  Once Sadasiva Brahmendra was
thus eulogized by his disciples and for a fraction of a second, that great Brahma Jnani was enjoying his
pride.  Suddenly he felt that he was slipping from the state of Self abidance and then composed a poem.

Bhagavan Ramana says the same thing, in Sad Darsanam, Verse
37 of the Supplment.

"Though a man looks on the whole world as a wisp of straw and holds all sacred lore in his hand, it is
hard for him to escape from the tharldom if he has yielded to vile Flattery, the harlot."

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1259 on: August 19, 2015, 07:11:01 AM »

The Center is Brahman, Atma or the Self.  A fly sitting on the center pole of a merry go round, does not
have to move and it gives stability.  Similarly, if one could abide in Atma, the Self which is the Center,
there is always stability and let the whole circumference, even if it moves, does not matter. The world
is circumference and it is the moving circumference.  The world implies changes, changes denote its movements.

Even if one wants to change the world, he can never change it and instead he will be caught in the
whirlpool of changes and get drowned.  Hence, do not try to change the world.  Be in the Center and
watch the world.  Be like a fly at the center pole of a merry-go round.  If one corrects himself and abides
in the Self, then he can be blissful in life without bothering about the world.

Many devotees asked about freedom movement to Bhagavan Ramana.  Those were the days of freedom movement etc.,  But Bhagavan Ramana kept silent, even if someone asked questions about freedom movement and the role of suffering patriotic freedom fighters.  On one or two occasions, He had said that
each one acts according to one's prarabdha and freedom fighters suffer in jails in that way only.

But the best way, He said is to free oneself than try to free the nation.  He has also said that a Jnani sitting
at a place, without any activities, particularly not taking part in freedom struggle, does equal good to the nation, as the freedom fighters do.

Long time back, I saw one sentence on the T-shirt of a young person in the restaurant.  It reads:
I want to change the world. But I do not know the Source Code!

The Source Code is the Self within.  If one abides in that, all that happen in the world will be good for
him only.

Arunachala Siva.