Author Topic: Our Bhagavan-Stories  (Read 379891 times)


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Re: Our Bhagavan-Stories
« Reply #1260 on: August 19, 2015, 02:35:18 PM »
G.V.Subbaramayya Reminiscences / Story:

Sometime after I returned home, in October 1937, my two year old daughter Indira suffered two fits,
the second time more severe than the first one.  She became unconscious, all vital organs stopped
functioning and she seemed practically dead. The allopathic doctor declared his helplessness and advised
ayurvedic treatment. Branding between the eyebrows by an old man with his lighted tobacco pipe made
the child moan feebly and slightly revived her vital functions.  Even so, she did not rally but lay moribund.
Two ayurvedic physicians sent for, one after the other, could not be found.  At this crisis my eye alighted
upon the picture of Sri Bhagavan and i prostrated, saying within, 'O Bhagavan, all human aid having failed,
you alone must save her.'

Getting up, I mechanically opened the drawer, took out a telegraph form and sent an express telegram
and sent an express message praying for Sri Bhagavan's grace, upon the child.  The telegraph authorities
sent word that the message would reach the Asramam at 7 pm.   Precisely at 7 pm. both ayurvedic
physicians arrived simultaneously.

My cousin Sri Narayanappa also arrived at exactly that moment and put into my hands an envelope
addressed to me, saying, 'Here is Sri Bhagavan's prasad for the child.'

It struck me as a miraculous response of Sri Bhagavan to my prayer.  Narayanappa explained that it was the
prasad I had obtained for him the previous year when he had been ill, and which he had preserved in the
same envelope.  That day, he suddenly felt that he should make us of it for the ailing child.   The two
doctors consulting together treated the child and assured me that she was out of danger.  That night,
sleeping beside the child, I had a marvelous dream.  I was in Sri Bhagavn's Hall.  Sri Bhagavan was reclining
on His couch, as usual.  In front of Him stood a dark, fierce looking person of gigantic stature.  Sri  Bhagavan
mentioned to Him three times with His forefinger to leave the Hall.  Obeying His orders, the stranger left.

Then Sri Bhagavan turned to me, called me near and inquired, 'How is your child?'

I replied, 'Bhagavan, by your grace she is better.'

Then Sri Bhagavan said, 'She will be alright.  Don't fear.'  He put His hand on my back.  At His touch I
was thrilled and the dream melted.  The next morning I received the reply from the Asramam:

Received your wire last night at 7 pm. and it was perused by Sri Bhagavan.  We assure you of Sri
Bhagavan's  blessings on the child that she may recover.  Pray be not anxious.

In its reply to my letter relating to the above incident, and the dream, the Asramam authorities wrote:

We are very glad to note that through Sri Bhagavan's grace, your child recovered from a most critical
state. It is Sri Bhagavan's grace and indicates the mystery of the working of His benign grace and your
deep devotion..


(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 #1261 on: August 20, 2015, 07:24:50 AM »

Bhagavan Ramana has wonderfully displayed the non dual state or Cosmic Consciousness on many
occasions in His life.

1. We have seen how He explained to His Mother Azhagamma, that all the laborers who had come to Skandasramam for food, are in fact, Arunachala Swarupam, and they should be fed first without Mother showing any 'madi' (brahminical purity) of her eating the food first and giving the remaining food to

2.  Similarly in the present Asramam, on a Mahadeepam eve, He told the attendants (who had moved
the railings away, to prevent the dirty village people coming near Bhagavan's sofa) to move the sofa too
to be close to the railings so that He could see the villagers, who are Arunachala Swarupam!

Once some devotee asked Bhagavan Ramana whether Srimad Bhagavad Gita was told for the sake
of Arjuna, Bhagavan Ramana replied:  It has been told for the sake of You!

In advaitic state, who is Arjuna, who are you?  All are same for that great Teacher, Krishna.

Again, once when G. V. Subbaramayya told Bhagavan Ramana, about the excellence of Shakespeare's
poetry, Bhagavan Ramana told GVS: It is your poetry!

All are for me.  Everything is for me.  When I totally surrender to Godhead, everything is mine
and mine only!

In advaitic state of Cosmic Consciouness, where is the other?

Saint Manikkavachagar sings in Koil Tirupadigam, Decade on the

You have given You to me!
I have given me to You!
Sankara, who is the wiser of the two?
I got endless Bliss from You!
What is that You got from this poor me!
You are living in my Heart, O Siva of Tiruperundurai!
O Iswara, You have taken the abode in me,
What recompense can I pay to You?

This is the state where God becomes poorer by taking away my ego in exchange for His Sat-Chit
Ananda.  In fact, God does not know how to do business!

After this total surrender, and my seeing every object and every person as me, there is nothing
more to be achieved.  After self realization, where is puja, meditation, japa and karma?
But till such time, one should deal with the world, treating every object and every person as he only.
Because, we cannot get out of this world, till god decides about our departure from the body!

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1262 on: August 20, 2015, 04:17:01 PM »
G.V. Subbaramayya Reminiscences / Story:

During Christmas, when I again visited the Asramam, I asked Sri Bhagavan what He had thought on
reading my telegram.

He merely said, 'Yes. I read your message and also noted that the clock was then striking seven.'

I persisted, asking, 'Bhagavan! Did you not think that you must  do something to save the child?'

Sri Bhagavan's reply was immediate and direct:  'Even the thought to save the child is a sankalpa
(an act of will or intention) and one who has any sankalpa is no jnani. In fact, such thinking is unnecessary.
The moment a jnani's eye falls upon a thing, there starts a divine, automatic action, which itself leads to the
highest good.'

The conversation was all in Telugu except the phrase 'divine automatic action' which Sri Bhagavan Himself
uttered in English.

The morning before I left, Dr.Syed, Philosophy Professor of Allahabad University, put a queston:

'Bhagavan,what is the purpose of creation?'

Uusally, Bhagavan gave His replies in Telugu, Tamizh or Malayalam and then got them interpreted.  This
time Sri Bhagavan spoke directly in English.

He put a counter question, 'Can the eye see itself?'

Dr.Syed replied, 'Of  course not. It can see everything else, but not itself.'

Then Sri Bhagavan asked, 'But what if it wants to see itself?'         

Dr. Syed  paused and thought for a while before answering, 'It can see itself only if it is reflected
in a mirror.'

Sri Bhagavan seized the answer and commented, 'That is it!  Creation is the mirror for the eye to see itself.'

I intervened at this point and asked whether Bhagavan meant -e-y-e or 'I'. Sri Bhagavan said that we could
take it figuratively as e-y-e and literally as 'I'.

Several years later, when a visitor asked the same question --'What is the purpose of creation?'  ---
Sri Bhagavan replied, 'To know the inquirer is the purpose.  The different theories of creation are due
to the different stages of the mind of their authors.'


(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 #1263 on: August 21, 2015, 07:21:59 AM »

Sri Sankara has written a five verse poem called Kasi Panchakam. Kasi is today's Benares or Varanasi.
This is, as per puranic stories, is a place where one gets liberation on death here. But Sri Sankara has
got a different imagery. He says:

Kasi is my body.

Manikarnika - the famous bathing gut there - is Hridayam, Heart

Viswanatha - Siva in the temple is the Self within me.  Brahman
who lives in the Heart for seekers.

Ganga- the river is the flowing bliss on my realization!

Bhagavan Ramana says the same thing in Arunachala Stuti Panchakam.  Arunachala is not merely
a Hill of Fire, but it is the Self within.  And this is the swathma-tirtham, the holy waters called Bliss inside!

Bhagavan Ramana gives three imageries in Arunachala Pancharatnam.  First it is the nectarine ocean
of grace. Second it is the Hill, in which all lives are born, are sustained and are annihilated.  Thirdly He
says in Arunachala Padigam, Verse 1:  Arunachala is the Sun but it gushes forth as waterfalls of grace.
Many devotees have asked Bhagavan Ramana.  "Bhagavan! How is that You are always gazing at
the Hill, even though you have seen it many many times?"  Bhagavan Ramana has replied:
"I am gazing Arunachala as Atma, the Self within!"

Arunachala Siva. 


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Re: Our Bhagavan-Stories
« Reply #1264 on: August 21, 2015, 03:41:31 PM »
G. V. Subbaramayya Reminiscences  / Story:

In the summer vacation of 1938,  I visited the Asramam, taking my children and son in law for Sri
Bhagavan's darshan.  For me the great event of this visit was Sri Bhagavan's Telugu translation of
a passage from Yoga Vasishta into sisa malika meter, which was the first of its kind from Him.  The
text was the description of the Heart by Vasishta Maharshi to Sri Rama. Vasishta tells Sri Rama, that
the real Heart is no he physical heart, but Chit, that is, pure Knowledge or Consciousness.

1. When Rama asked 'Which is the great mirror in which we see the image of things?  What is it that is
called the heart of all beings in the world?'  Vasishta replied, 'When we reflect we see that all the beings in
the world have two different hearts.

2.'One should be accepted; the other deserves to be rejected. Listen how they differ. The organ called
he heart placed somewhere in the chest of he physical body should be rejected.  The Heart which is the form
of pure Awareness is worthy of acceptance.  It is both within and without -- it has no inside or out.

3.'That indeed is the essential Heart, and in it all the world abides. It is he mirror in which all things are seen.
It is the source of all wealth.  Hence, Awareness may be termed the Heart of all beings.  The Heart is not
a part of the perishable body, inert like a stone.

4.'Therefore, by the practice of merging the ego in the pure Heart which is all Awareness,the tendencies
of the mind as well as the mind will be subdued.  (Thus is included in Ulladu Narpadu. Anubandham -
verses 21-24.)

Curiously, the passage occurs as part of a section in which methods of breath control are enumerated.
Usually, breath control is taught as a means to mind control.  Here, the fixing of the mind in the Hear is
recommended as the most effective means by which the breath subsides of its own accord.  In his
state the vasanas that have gathered momentum during many previous lives drop off.   This confirms
Sri Bhagavan's teachings in Upadesa Saram that the mind and breath are branches of the same force,
and that by control of one, the other is automatically controlled.  The versification and style of this poem
in this new meter showed the same classical excellence as Sri Bhagavan's previous Telugu compositions.

Sri Bhagavan did occasionally speak of pranyama or breath control, but it was clear from His comments
that He regarded it as an unsatisfactory technique that could only produce temporary results.

One morning, for example, Sri Bhagavan , while explaining  a verse from Upadesa Saram, remarked,
'Breath control can only produce mano layam, that is temporary suspension of the mind.  One pointed
meditation and concentration alone can lead to mano nasam, that is destruction of mind.'

I mentioned to Sri Bhagavan that when I tried to do this kind of meditation, I often ended up falling asleep.

Sri Bhagavan replied, 'Of course, one should be alert in sadhana and guard against sleep as far as one can.
But it does not matter if sleep overpowers you.  The moment you wake up, catch the current of your
meditation and continue.  Sleep will not prove to be a hindrance.'


(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 #1265 on: August 22, 2015, 07:12:58 AM »

Just as Bhagavan Ramana never specifically mentioned about  His guru, He was also silent about
whether He was a avatara or reincarnation of any specific God.  Viswanatha Swami in his
109 Holy names of Bhagavan Ramana says:

He is equivalent to Sri Dakshinamoorthy.

He always sits facing south as Sri Dakshinamoorthy.

He is Kumara, means only a son or more specifically Skanda.

He is owner of armies.  Here again Skanda is called Senani,
the owner of gods' armies, Deva Sanathipathi.

But all these names have many interpretations.

Kavyakanta Ganapati Muni was quite specific in Sri Ramana Gita, saying that Ramana is an avatara
of Skanda.  He is not in Swamimalai or Tiruttani or in Tirupati, but He is ever in Tiruvannamalai.
He also says, He was Kumarila Bhatta, (representing Karma marga), then Tiru Jnana Sambandha,
(representing Bhakti marga), and finally as Ramana, extolling Jnana marga.  Many devotees had
vision of Subrahmanya, particularly Pazhani Muruga, with codpiece and stick.  Some had vision as Sri Dakshinamoorthy and a few as Siva Lingam. Mother Azhagamma had a vision of Him, as Sri Dakshinamoorthy, but with serpents all over His body!

Once a devotee named Amritananda Yogi, ( a Malayalee, with well found Vedantic knowledge), asked
in the form of a Malayalam poem as what He was:

Whether, He was Hari or Sivaguru (Skanda) or Yativara (Siva) or Vararuchi, the great Sanskrit philosopher. 

The Yogi left this paper containing Malayalam verse with Bhagavan Ramana and went away for sometime.  Bhagavan Ramana on return from His stroll, saw the paper and wrote on the back of it a reply in Malayalam verse!

In the recesses of the lotus-shaped hearts of all, beginning with Vishnu, there shines as pure intellect (Absolute Consciousness) the Paramatman, who is the same as Arunachala Ramana. When the mind
melts with love of Him, and reaches the innermost recess of the Heart wherein He dwells as the
Beloved; the subtle eye of Pure Intellect, opens and He reveals Himself as Pure Consciousness.

                               - Trans. Arthur Osborne.

Arunachala Siva


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Re: Our Bhagavan-Stories
« Reply #1266 on: August 22, 2015, 07:18:16 AM »

One of the hot topics about Bhagavan Ramana's life is as to whether He had a Guru.  Many devotees
even during Bhagavan Ramana's time in Tiruvannamalai, had asked this question. Bhagavan Ramana had given variant answers like, I have Atma as my Guru, I have Arunachala as my Guru and I have no Guru
and perhaps in my earlier births might have had a Guru etc.,

Bhagavan Ramana makes only one or two references about Guru, in His works.  In Sri Arunachala Aksharamanamalai, He says in Verse 19:

Please snap off my deficiencies and consider only my good
things, please shine as Guru, Oh! Arunachala!

Again He makes a subtle reference in Verse 70 of Manamalai.

When I thought of your name, you pulled me and drew me (here), who knows this greatness, Oh! Arunachala!

This is a reference to the story when young Venkataraman, had asked one of the relatives from where
he had come. The relative replied without any tense as I am from... or I was from... simply as Arunachalam.  This one word created a pleasant shock in Venkataraman's mind and the effect never died till He came to Arunachala.

Why did Bhagavan Ramana not mention about His Guru? It is something like a young chaste housewife
of yester years. We can see even such women in villages today.  They will never mention their husbands' name! If that husband is Paramasivam, the wife, when asked about her husband's name, would say:  He is Parvati's husband.  He is Muruga's father etc., etc., The postmen who brings money orders and
letters to villages would have tough time, in finding out who that guy was!

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1267 on: August 22, 2015, 04:47:28 PM »
G.V. Subbaramayya Reminiscences / Story:

On this visit someone narrated to Bhagavan the stories of his visits to various Sages in the world.
All of them had apparently evoked his reverence equally  Whom to follow was the dilemma for which
he sought Sri Bhagavan's guidance.

Sri Bhagavan advised, 'The teachers may be many but the teaching is the same. Follow that.'

Someone who was practicing mantra japa inquired how many times he had to repeat the mantra in order
to achieve siddhi (realization). 

Sri Bhagavan answered:  'You must go on repeating until the consciousness that you are doing it
disappears.  Then you realize that you are not repeating the mantra.  In that state the mantra repeats
itself without your effort.  This is sahaja stithi (the natural state).  That is siddhi.

'In fact, added Sri Bhagavan, the "I'" sense is the greatest mantra.  Even pranava (the sound of AUM)
requires some explanation, as the combination of A, U, and M.  etc., but the "I" sense is self evident.


(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 #1268 on: August 23, 2015, 07:35:26 AM »

Once an old lady working in the village came to see Bhagavan  Ramana in the Hill.  She was in great
distress, all sorts of family problems.  Bhagavan Ramana went near her and asked about her difficulties. 
The old lady tearfully explained everything.  Bhagavan Ramana paused for a while and asked her:
"Do you get these problems, when you are deep asleep?"  The lady said: "No, Swami!" Bhagavan Ramana then said: "It is because your mind is quelled during your sleep and no problems appear there. Why not you try to be in that state of quiescent mind,without worrying about anything?"

Whether the lady understood or not, she left Bhagavan Ramana,
thanking Him.

Kavyakanta Ganapati Muni came to Bhagavan Ramana and said: "Bhagavan Ramana!  Why do you say
all this to her?  What can she understand?  If you had directed her to me, at least I should have
told her to chant Panchakshari mantra!"

Bhagavan Ramana said:  "Nayana!  I can tell her only what I know?  How can I say what I do not know?  Each one should say only what he knows!"

This story is a great lesson for all of us.  We can share with others, in this Forum, what we know or have experienced.  For example, I can say about Bhagavan's life and teachings and a little bit of other scriptures.  I cannot start here, about Vaikanasa Tantra of Sri Vaishnavites, or dogzen meditation and Teravada
Buddhism and the experiences of Christian mystics like St. Paul.  Because, I now very little of these, more from others and not on my own or out of my experiential understanding.

If you do not know anything, better to keep quiet.  But do not ever, ever speak about other's experiences.  I cannot foolishly ask and question:  "What is the use of praying to a photo of a man, who died 60 years ago
and how can you get peace from that?  At least this man has been photographed and authentic photos are available.  For the Son of God who was crucified 2015 years back, there was not even a photo. All drawings
of Him are out of imagination.  But 300 billion faithful followers are burning candle to his pictures and drawings!  The man who had maha nirvanana about 2550 years back had no photos either. We even do not know whether he had a tuft of hair plaited over his head and wore a full robe or not!  But there are 50 billion
followers for him!

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1269 on: August 23, 2015, 07:39:32 AM »

Bhagavan Ramana calls the Atma or Brahman as "siddhamai uLLa poruL", that which is ever present.
Then why all the self inquiry for the one that is ever present?  No doubt Brahman is ever present, but is hidden by our ego.  To say that ego hides the Brahman is also not correct, because the Brahman is the biggest and the smaller one, viz.., ego cannot hide the Brahman.  Why then the Self is not revealed?
It is only the thoughts or vasanas, that remain in between and we do not see that.

Hastamalaka the disciple of Sri Sankara says: Clouds are hiding the Sun.  How can these small clouds
hide the Sun?

Further the Sun is quite far away and the clouds are comparatively very near.  What hides the Sun is
not the clouds, but our sight which is hidden by the clouds.  In fact, the clouds themselves
are seen because of the Sun.  Who can see even the clouds in a dark night?  So Sun is required even
to see the clouds.  What hides our sight is only the Vasanas, which are the barrier to see the Sun or

ULLAM always exists.  It is "siddhamai uLLa poruL".  But we are not experiencing it due to our own tendencies.  Saint Tayumanavar says:

Puzhithiai thondinen
Poozhani kidaithathu!

I dug up the dust within.
Then I get the Poozhani.

Poozhani is the large pumpkin.  But even that large pumpkin is not experienced within, because there
 is a lot of dust, Puzhuthi!

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1270 on: August 23, 2015, 04:13:30 PM »
G.V.Subbaramayya Reminiscences / Story:

In the Christmas holidays of 1938, I again had my usual retreat at the feet of Sri Bhagavan.  The previous
August Sri Chivukula Venateswara Sastri, whose questions appear in Sri Ramana Gita under the name of
Vaidarbha, passed away.  I informed Sri Bhagavan how he had taken sannyasa shortly before his end.
Then, sitting straight with crossed legs in the lotus posture, chanting 'Om' incessantly, he passed away
in peace. Sri Bhagavan observed that such was the usual manner of a yogi's demise, and it indicated the
ripeness of the departing soul.

'But', added Sri Bhagavan, a 'Jnani is as indifferent to death as to life.  Even to death as to life. Even
if he should be stricken with the most painful disease and die rolling on the ground, shrieking with pain,
he remains unaffected. He is the Jnani.'

As we recall what happened to Sri Bhagavan Himself towards the close of His life, he above words acquire
a poignant, prophetic significance.

When Sri Bhagavan was once asked about the state of the Jnani, He replied, "The Jnani weeps with the
weeping, laughs with the laughing,plays with the playful, sings with those who sing, keeping time to the
song.  What does He lose?  His presence is like a pure transport mirror.  It reflects the image exactly
as it is."

One might deduce from this that Sri Bhagavan would only cry when grieving or extremely joyful people
came into His presence, but this was manifestly not the case.  He would frequently burst into tears when He
had read out scriptural stories or dramas that had a high emotional content. On such occasions, Sri
Bhagavan would merge so completely into the characters and the situation, he would feel their anguish,
their joy, their pain and their suffering.  Often this would result in a flood of tears from Him.

When Sri Bhagavan read these stories to us, it would not be a dry, objective narrative. He would act out
parts and the emotions of the various protagonists in a way that thrilled us all.  His tone, His face, and His
gestures would make the scene come alive before us and at the climatic moments of the story His voice
would get choked, tears would flow often in profusion, and a complete emotional breakdown would often
stop further proceedings. I remember two such occasions when we were so caught up in Sri Bhagavan's
reenactment, we too ended up in tears.


(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 #1271 on: August 24, 2015, 07:17:35 AM »

Mind is like a gas cylinder.  The Vasanas are like the liquid petroleum gas inside.  The gas comes
out when we put on the cylinder and it burns in the oven.  We can temporarily put off the gas cylinder.
But gas is still there in cylinder.  Mind still contains Vasanas, though made still temporarily.  When the
gas is completely exhausted, there is only empty cylinder. Even if you put it on, you cannot burn in
the oven.

When Vasanas are thus exhausted, the mind becomes empty. Since there are no Vasnas inside, it is
like a burnt rope, only there is form and no use.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1272 on: August 24, 2015, 07:25:33 AM »

Mother Azhagamma's videha kaivalyam came about 8.30 at night, after she had suffered some illness
for a few days and finally had breathing difficulties;  as the evening approached, Bhagavan Ramana
conferred her liberation with His hands on the breast and the head.  After the videha kaivalyam,
Bhagavan Ramana quietly said:  Let us go for food!  Throughout the night, Tiruvachakam was chanted
in small groups,by turns.  In the morning the present Asramam spot was found out and the Samadhi ceremonies took place.  Bhagavan Ramana also on His part, picked fistful of salt and vibhuti and put
them in the pit.  After the ceremony, lunch was arranged by devotees.  In the evening, Bhagavan
Ramana found with His stick a moist spot on the ground, to the right of Samadhi.  He tapped it and
more water came out. The devotees were asked to dig a well there and it soon became the famous Azhagamma Tirtham, the large well that even today the visitors see between the dining hall and Bhagavan's Samadhi. Kavyakanta Ganapati Muni who was present for the ceremonies made a six verse poem on Mother titled Aryambika Shatkam.  He also named the well as Ahasamana Tirtham, the holy waters which quells the mind!  Mother's videha kaivalyam was in 1922.

But Mother's Temple came about only in the year 1945 or so. It has taken 23 years.  Bhagavan Ramana
never permitted collection of donations for the Temple.  Money came in small lots and Annamalai Swami did the work.  We have to remember Annamalai Swami whenever we see the Temple.  It was perhaps the last
construction work of Annamalai Swami, where after he had been asked to stop work and do atma vichara,
for which he had settled down in Palakottu.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1273 on: August 24, 2015, 03:01:38 PM »
G.V. Subbaramayya Reminiscences  -  Story:

The first occasion was when Sri Bhagavan was reading out the passage in Arunachala Puranam, in
which the Sage Gautama is informed by his son of the arrival of the goddess Parvati in his hermitage.
The second was written when Sri Bhagavan recited from the Malayalam Ramayana the anguished
rebuke of bereaved Tara as he was complaining to Sri Rama, who had just slain Vali.  On both of these
occasions, we too also sobbed and wept with uncontrollable emotion.  We could then realize that Sri
Ramana was no dry as dust philosopher but one whose high strung nerves and sensitive heart reacted
to the least emotional appeal.  Sri Bhagavan Himself once observed that He could sit unmoved through
any amount of philosophical discourse, but He could not remain unresponsive to a passage, however small,
that stirred the sentiment of devotion or sorrow. 

I once managed to make Sri Bhagavan cry as a result of one of my own readings.  I had been asked to
translate one of Major Chadwick's poems in praise of Sri Bhagavan in Telugu verse.  It had been written
to commemorate Sri Bhagavan's sixtieth birthday.  The fifteenth verse contained the following sentiments:

On this occasion, as we gather at the feet of Sri Bhagavan we should neither discuss philosophy nor estimate
our individual progress in spirituality but simply pour our hearts out to Him who has graciously lived with
us and befriended us these sixty years....

I could read no more.  My voice became choked and I began to cry.  Sri Bhagavan looked at me lovingly,
with tears of His own streaming down His cheeks.

Some casual visitors might have wondered how an apparently stoical jnani like Sri Bhagavan could ever
weep and show tears.  The fact was, Sri Bhagavan's heart was as soft as butter, and it would melt at the
slightest touch of sympathy.  It was full to overflowing with milk of grace.


(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 #1274 on: August 25, 2015, 07:31:24 AM »

Mother Azhagamma once had prepared some hot food inside Skandasramam.  But she had not yet
taken her food.  Bhagavan Ramana was waiting outside.  Suddenly some laborers who used to collect
twigs and dry leaves, came and asked for some food and water....  Bhagavan Ramana told Mother to give
them some food and water. Mother hesitated because she had not yet taken her food and she did not
want to give food for non brahmins, before she had eaten as that would affect her brahminical purity.
However, Bhagavan told her: 'Amma, who do you think they are?  There are Arunachala and Unnamulai!
Give them food first.'  Mother was for a second, saw them all as Arunachala Swarupam. She quietly went
inside and brought some food and water and gave them!       

Once Mother went outside for some work.  She had bolted the weak wooden door with a fragile latch
and had gone out. Bhagavan was sitting inside the room with eyes closed.  After sometime, Bhagavan
wanted to come out and He knew how to open the wooden latch from outside through a hole.
He quietly opened it and came out re-closed the door and sat outside the Skandasramam.  Mother Azhagamma returned and found her son sitting outside.  She nearly fainted thinking her son had got
some siddhic powers!  Bhagavan Ramana did not reveal the truth to her. After many years, Bhagavan Ramana narrated the incident with a roaring laughter!

Once Dhandayuthapani Swami asked Amma  for some towel  to wear around his waist.  Mother did not
have any towel with her.  What she had was some old saris.  Mother without hesitation tore of a portion of her sari and gave it to Dhandayuthapani Swami. Swami was greatly elated about her kindness.

Once in the morning, Amma went down quietly to the town without telling Bhagavan Ramana.  She had gone to Echammal's house to bring some dhal, spices and other ingredients. Bhagavan Ramana asked her what they were.  She said the truth.  She then asked Bhagavan Ramana to help her in powdering the dhal
and spices to prepare dhal batter for making appalams, round think cakes, which when dried, are used to prepare the Papads, appalams, with heated oil.  Bhagavan Ramana said:  You only do it and I will not come.  And I will make another type of papad.

Thus came the famous Song of Pappadum, which describes Jnana Vichara, through the simple acting of making papad and frying it for eating!  See Osborne's translation in the Collected Works.   

Arunachala Siva.