Author Topic: Our Bhagavan-Stories  (Read 199216 times)

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1275 on: August 25, 2015, 07:35:59 AM »

Bhagavan Ramana has said, 'thoughts are the mind and the root thought is I-thought."  One should
keenly observe the movement of ego or the mind.  One should observe it as a cat would observe the
rat-hole.  If a rat comes out, catch it as a cat.  Put the thought away to the Source.  Even a piece
of mind does not give peace of mind!

The first step is to remove the unwanted thoughts. Certain thoughts about food, home, and office
would come and these are essential.  But even these thoughts, one should keenly observe.  If you are
hungry, you go to the breakfast table and take the breakfast and coffee/tea.  This is an essential thought,
at that time, but to ask you wife, even before the breakfast is finished, "What are you going to prepare for lunch?" is an unwanted thought!  Once we know that our ego is putting its
head out, you should catch it. 

Once Bhagavan Ramana was busy putting the little squirrels into a basket.  As one squirrel was placed
inside, the other one jumped out.  He had to catch it and put it inside the basket.  Finally, He placed all squirrels into the basket and closed the lid.  Devaraja Mudaliar was watching this, with a question in his
mind.  Bhagavan Ramana looked up and told him:  "Mudaliar!  The squirrels do not know what a cat-bite would be.  If they know what a cat-bite is, they will not stir out the basket!"

We all know, what a cat-bite or the world-bite is.  Still like the foolish squirrels, we are jumping out of the Heart.  We should know it fast, that sometimes the cat would not only bite but crush and eat us too!

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1276 on: August 25, 2015, 12:08:24 PM »
Today is Muruganar's Liberation Day, 25th August 2015. 

An outstanding devotee of Sri Bhagavan, and a great poet, composed thousands of poems praising
Sri Bhagavan.  He recorded Sri Bhagavan's teachings under the title Guru Vachaka Kovai.  This is
a complete compendium of Sri Bhagavan's teachings and serves as a reference book.  This has been
translated by David Godman.  Muruganar also praised Sri Bhagavan in a large collection of bhakti
poems, titled Sri Ramana Sannidhi Murai. He also re-arranged Sri Bhagavan's poems - keeping the
translations separately and the original together, under Ulladu Narpadu.  The translated poems are
grouped under Ulladu Narpadu- Anubandham.

Muruganar was working as a Tamizh teacher in Madras.  Once his father in law, Dandapani Swami,
already a Sri Ramana devotee, gave him a copy of Akshra Manamalai.  On reading this, Muruganar,
decided that Sri Bhagavan is his guru and thus accordingly came to Sri Ramanasramam, in the late
1922.

Once, Sri Bhagavan called Muruganar to the Hill and there He made Muruganar to sit and He looked
at him with intent eyes, for some minutes.  From that moment, his mind melted away and became
one with the Self,

He says:

Setting me on the straight path of true knowledge, He led me to the glorious goal of union with Him
in the one pointed state of holy silence.  My heart's gracious jewel, true wisdom's Sun, He dissipated
the dark clouds of the senses's illusory world.

I have given an elaborate life account of Muruganar recently from David Godman'[s book, 'The Power
of The Presence'.  Members are requested to go through the same to know more about Muruganar's
life and writings and his permanent stay with Sri Bhagavan.

(The Asramam website gives the liberation day as 12th September, 2015.  My memory is it is on today,
25.8.2015.) 


Arunachala Siva.       
   
« Last Edit: August 25, 2015, 01:33:13 PM by Subramanian.R »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1277 on: August 25, 2015, 02:55:58 PM »
G.V.Subbaramayya Reminiscences / Story:

During this Christmas holiday (1938), I had most interesting conversation with Sri Bhagavan that began
when I asked Him about the nature of time:

Bhagavan:  What is time?  It posits a state, one's recognition of it, and also the changes that affect it.
The interval between two states is called time.  A state cannot come into being unless the mind calls it
into existence.  The mind must be held by the Self. If the mind is not made use of, there is no concept of
time. Time and Space are in the mind but one's true state lies beyond the mind. The question of time does
not arise at all to the one is established in his true nature.

Narayana Iyer:  Sri Bhagavan's words are so pleasing to hear but their import is beyond our comprehension.
That seems to be far too much for us even to hope to realize.

Myself:  My grasp is only intellectual.  If Sri Bhagavan would be pleased to direct us with a few instructions,
we should be greatly benefited.

Bhagavan:  He who instructs an ardent seeker to do this or that is not a true Master. The seeker is already
afflicted by his activiiies and wants peace and rest.  In other words, he wants cessation of his activities.
Instead of that, he is told to do something in addition to or in place of his other activities.  Can that be a
help to the seeker? 

Activity is creation; activity is the destruction of one's inherent happiness.  If activity is advocated, the
adviser is not a Master but a killer.  Either the creator, Brahma, or Death, Yama, may be said to have
come in the guise of such a Master. He cannot liberate the aspirant.  He can only strengthen his fetters.

Myself: When we attempt to cease from activity, the very attempt is action.  So activity is inevitable.

Bhagavan: True, Thayumanavar has also alluded to it.  A doctor advises a patient to take the prescribed
medicine with only one condition.  That condition is not to think of a monkey when he takes the medicine.
Can the patient ever take the medicine?  Will he not think of a monkey whenever he tries to do so?  So,
when people try to give up thoughts, their object is to frustrated by the very attempt.

Myself:   How then is the state to be attained?

Bhagavan: What is there to attain?  A thing remains to be attained if it is not already attained. But here,
one's very being is That. (it means Summa Iru, Be Still).

contd.,

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

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1278 on: August 26, 2015, 07:42:10 AM »


There is a famous poem about the control of thoughts and ego.  It is called Guru Stuti.  It is said to
have been sung by the disciples of Sankara, when the latter was in the body of the king to answer the questions on sex, to Mandana Misra's wife, Sarasavani.

Bhagavan Ramana has translated this poem in Tamizh.  The stanza
3 of that poem reads as follows:

"Just as wild horses are broken-in by whipping and stabling
them, so also the unruly senses, straying among objects,
are lashed by the whip of discrimination, showing that objects
are unreal, and are tethered by the rope of pure intellect
to the Self by wise.  Such is the Truth, That thou art!"

The entire song Guru Stuti is sung in chorus in Bhagavan Ramana's Samadhi Hall, among the Tamizh parayana songs on every Friday evening.
 
Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1279 on: August 26, 2015, 07:47:36 AM »



The Self Realization is possible only through a human birth, even though there could be a few exceptions
like Cow Lakshmi.  The scriptures say that we are born in 84 lacs wombs before we get a human birth.
But a human birth may also lead one to hell, if he does not behave.  If one is fortunate, he will improve
birth after birth, and finally reach a fortunate birth to become Self realized.

Saint Manikkavachagar says in Siva Puranam, Tiruvachakam:

I was born a grass, a root, a worm, a tree,
Born as different animals, birds and snakes,
Perhaps even as a bacteria, men, ghosts and rakshasas,
As a brahmin, a sage, a deva (god),
And countless plant varieties,
I have taken all births and have become lean and weak now!
O Truth, today I saw your golden feet and attained liberation!

Saint Arunagiri Natha wails at his million births in one of his poems in Tirupugazh:

See this Brahma is tired of giving many many births. See this Yama is tired of taking my live in
many many births. The ghosts in the cremation ground are tired of eating my half burned flesh
and drinking my charred blood. O Skanda, when shall I attain Your golden feet?

In this birth, we should be fortunate to have Bhagavan Ramana as our Guru to guide us to self inquiry
and if we are lucky, we shall attain liberation.  Coming to Bhagavan Ramana itself is a boon for us.

Arunachala Siva. 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1280 on: August 26, 2015, 02:48:28 PM »
G.V. Subbaramayya Reminiscences / Story:



One day during this visit Sri Bhagavan was questioned as to what changes He underwent after coming
to Arunachala.

Sri Bhagavan replied, 'I am ever the same.  There is neither sankialpa nor change in me.  Till I reached
the Mango Grove, I remained indifferent, with my eyes shut.  Afterwards, I opened my eyes and i am now
functioning in an active way.  Otherwise, there is no change whatsoever in me.'

'But Bhagavan', someone said,'We do note many outward changes in you.'

'Yes', replied Bhagavan, 'this is because you see me as this body.  So long as you identify yourself with
your body, you cannot but se me as an embodied being. So long as the doubter is there, the doubt persists.'

This declaration that nothing had changed in Him since His arrival at Arunachala, was not a new one for
Sri Bhagavan.  This is what I had heard Him say as one of my earlier visits:

'Even in the beginning I realized that I am not the body.  After I came to Arunachala all sorts of questions
were raised by visitors: whether I am one with the all pervading reality, or different, whatever that reality
is non dualism, dualism or qualified non dualism, etc., Even the idea 'I am Brahman' is only a thought and is
not atmanishta (Self abidance). That one should give up all thought and abide as the Self is only a stage in
sadhana.  It implies going into samadhi and rising from samadhi.  For me there was no necessity at all to do
any sadhana.'

In the later years of His life Sri Bhagavan appeared to us to be living an active life in which He was fully
aware of what was going around Him, but there were still times when the Self absorbed Him so completely,
He was unaware of either His body or the passage of time.  Sri Bhagavan Himself admitted that this happened
quite often.  I was once in the Hall when Sri Bhagavan's attendant offered to massage His legs.

Sri Bhagavan forbade him, saying,'If I let the attendants massage me, they go on for a long time. This
morning too, at parayana (chanting of spiritual woks), I did not let them. They begin with the parayana and
don't stop till it is finished, and sometimes I am unaware of it.'

I commented, 'Bhagavan once told me that He is aware of the beginning of  the parayana and knows nothing
more till the end of it.'

'Sri Bhagavan replied, 'Yes, it often happens that I hear the beginning and then the end.  I am so absorbed,
I lose count of time in between.  Then I wonder whether they have left out whole passages to get to the end
soon.

'In the same way, these people go on massaging and I am sometimes not at all aware that i am being massaged. So now I am not going to let them. I will do it myself.'

So saying, Sri Bhagavan took the liniment and rubbed it all over His knees.

During one of my visits Sri Bhagavan casually quoted a sloka from Hamsa Gita of the Bhagavatam (Canto
13, verse 36) that says:

As the man blinded with drunkenness sees not the cloth he has on, so the Self realized siddha knows not
whether the perishable body is existent or non existent, whether by force of karma it has gone from him
or come to him.

This was later translated by Sri Bhagavan Himself into Telugu and Tamizh verses. It was a revealing comment
on how little importance Sri Bhagavan attached to His body,and how disconnected He was from it for most
of the time.

contd.,

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

Arunachala Siva.                                 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1281 on: August 27, 2015, 07:23:13 AM »


Suta Rishi says in Srimad Bhagavatam:  All karmas, devotional practices, breath control techniques
are only to reach the goal of Jnana, the lakshyam.  When Jnana is discovered, it is like a sweet fruit
on one's palm and one should simply eat and relish it in Brahmanubhavam, the experience of Brahman.  Bhagavan Ramana says in Sri Aksharamanamalai, Verse 23:

Sweet fruit within my hands, let me be mad with ecstasy,
drunk with the bliss of Thy essence, Oh! Arunachala!
                            -Tr. Arthur Osborne.

Bhagavan Ramana has recommended Bhakti, devotional practices, which will culminate into Saranagati, surrender, as a sure way to Jnana. 

Now, what is Bhakti?  It is opposite of Vibhakti.  Liquidation of all vibhakti is Bhakti.

Vibhakti rises in seven forms.  These are seven case endings.

I
What?
By me.
For my sake or for me.
From me.
Mine
In me.

These cause separations and the mind starts jumping out. To find out this I, the first case ending,
is Vicharam.  It ends up in Jnana anubhavam.

The dance of 'I' should be observed.  This 'I' takes birth, sustains and ends in the Self.  It is all a
wonder, chitram,says Bhagavan Ramana in Sri Arunachala Pancharatnam,
Verse 2. 

As on a screen a wondrous picture
On You, fair Hill, is all this world
Formed and sustained and then withdrawn
Ever as 'I' in the Heart You dance,
Hence are you called the Heart.

The Verse 3 further explains the way of withdrawing:

He whose pure mind turned inward searches
Whence this 'I' arises, knows
The Self aright and merges in You
Aruna Hill,
As a river in the sea.

                    - Tr. K. Swaminathan.

Arunachala Siva.


Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1282 on: August 27, 2015, 07:31:37 AM »



There was one Arunachala Mudaliar in Tiruvannamalai.  He was a Saiva-Siddhanti.  He had seen
Bhagavan Ramana when He was in the Hill and was greatly impressed by Him.  At that time,
Bhagavan Ramana was slim and bony, without much eating and sitting on a stone slab in the
Virupakshi Cave and constantly silent.

Later, the same Arunachala Mudaliar came to meet Him in the present Asramam in the Old Hall.
 Bhagavan Ramana was then sitting on the sofa with pillows for his waist.  There was a profuse
fragrance of incense sticks.  Good sambhar and curry were getting ready in the kitchen for lunch.
There were a good number of devotees and He was smiling and conversing with them.  Mudaliar
came to Bhagavan and said:  "Swami, You are now spoiled"   Bhagavan Ramana said:  "Yes, I am spoiled".  He left happily that Bhagavan Ramana had agreed to his views!

On his departure, devotees asked Bhagavan Ramana:  Bhagavan! How come, he is telling that you are
spoiled.  And you also agreed and said:  Yes I am spoiled!  What is all this?

Bhagavan Ramana said:  Yes.  The "I" has spoiled long time back!
Why should I deny that?

The devotees laughed.  The Jnani once having attained the Self, never bothers about other things in
life.  They will all come and go. But, there is permanent Self abidance.  Why bother about outward
changes?

In Tamizh saints' cases, Tiru Jnana Sambandhar got married and immediately merged in the Light
along with his wife and visitors who had come for the wedding!  Tiru Navukkarasar never got
married.  Manikkavachagar was married but left everyone and proceeded to various Siva temples
and merged in Light in Chidambaram.  Sundaramoorthy Swami got married to two girls!
Thus, the four Jnanis attained liberation, though their disposition were different. But the ego ('I')
had been annihilated many years before the liberation. 

Arunachala Siva.   
« Last Edit: August 27, 2015, 10:15:08 AM by Subramanian.R »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1283 on: August 27, 2015, 04:13:55 PM »
G.V. Subbaramayya Reminiscences / Story:

My former guru, Sri D. S. Sarma, came to the Asramam in 1946 and he too asked Sri Bhagavan about
the different stages he had gone through since his arrival at Arunachala.

Question:  In the lives of western mystics we find descriptions of what is called the mystic way with three
well marked stages: purgatary, illumination, and union.  The purgatory stage corresponds to what we call
Sadhana period. Was there any such period in the life of Sri Bhagavan?

Bhagavan:  I know no such period.  I never performed any pranayama, or japa. I know no mantras.
I had no rules of meditation or contemplation.  Even when I came to hear of such things later, they never
attracted me.  Even now, my mind refuses to pay attention to them.  Sadhana implies an object to be
gained and the means of gaining it.  What is there to be gained which we do not already possess?  In meditation, concentration and contemplation, all we have to do is to be still and not think of anything,  Then
we shall be in our natural state.  This natural state is given many names, - moksha, jnana, Atman etc.,--
and these give rise to many controversies.  There was a time when I used to remain with my eyes closed.
That does not mean that I was practicing any sadhana then.  Even now I sometimes remain with my eyes
closed.  If people choose to say that I am doing some sadhana at the moment, let them say so. It makes no
difference to me.  People seem to think that by practicing some elaborate sadhana the Self will one day
descend upon them as something very big and with tremendous glory, giving them what is called
Sakshatkaram (direct experience).  The Self is sakshat (direct) all right, but there is no karam or kritam
about it.  The word karam implies doing something. But the Self is realized not by doing something but
from refraining from doing anything, by remaining still and being simply what one really is.

On a different occasions Sri Bhagavan spoke to me and explained how His spontaneous Self realization had
by passed all the usual stages that seekers are enjoined to pass through.

'Some people,'He said, 'start off by studying literature in their youth.  Then they indulge in the pleasures of
the world until they are fed up with them. Next, when they are at an advanced age, they turn to books on
Vedanta. They go to a guru, and get initiated by him and then start the process of sravana, manana, and
nididhyasana, which finally culminates in samadhi.  This is the normal and standard way of approaching
liberation.  It is called krama mukti (gradual liberation).  But I was overtaken by akrama mukti (sudden
liberation) before I passed through any of the above mentioned stages.'

Sri Bhagavan laughed and added, 'So now when thoughts of these come to me, I don't know what to do
with them.'

contd.,

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

Arunachala Siva.                               

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1284 on: August 28, 2015, 07:17:35 AM »


Bhagavan Ramana used to say that He was afraid of Ramanatha Brahmachari and Mudaliar Patti,
because these two had intense devotion for Him, and when they approached Him,  He could not
say "No" for anything to them!

Ramanatha Brahmachari was a student of Vedas in the temple school.  He came to Bhagavan Ramana
right from Skandasramam days.  He used to do all sorts of jobs for Bhagavan Ramana and His
Mother Azhagamma.  He used to bring food through alms-seeking and give it to Bhagavan Ramana.
Once he refused to part with this food, when his father had asked him to give food, on his way
to Skandasramam.  He used to wash the stone pot used by Mother Azhagamma daily for preparing
rice later.  Later in the present Asramam, when there was tiff between him and Sarvadikari

He stayed in Palakottu and served various devotees like Chadwick. He was thus nicknamed Sarvadikari of Palakottu!  Ramanatha Brahmachari was also a Gandhian.  He went for salt march in Tamizh Nadu and brought salt for Bhagavan Ramana!  Ramanatha merged in pure Space in the year 1946.

Mudaliar Patti served Bhagavan Ramana for about 40 years by giving daily food.  Her food was taken even after the present Asramam was established and there was no need for outside food.  Bhagavan
Ramana used to ask for it and take it everyday.

After Echamma merged in pure Space, Bhagavan Ramana remarked:  "Only Mudaliar Patti remains!"
These words were prophetic and Bhagavan Ramana left His body only after Mudaliar Patti's merger in pure Space.  I should say that these two great devotees were personally guided to salvation before Bhagavan Himself left His body.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1285 on: August 28, 2015, 01:02:53 PM »
G.V. Subbaramayya Reminiscences / Story:

I had questioned Sri Bhagavan about mukti (liberation) on one of my earlier visits to the Asramam and
had received the following uncompromising reply:

Bhagavan:  All questions relating to mukti are inadmissible because Mukti means release from bondage,
which implies the present existence of bondage.  There is no bondage and therefore no Mukti either.

Question:  The Sastras (scriptures) speak of it and its grades.

Bhagavan:  The Sastras are not meant for the wise because they do not them.  The ignorant do not
want them.  Only the mumukshus (those aspiring for liberation) look up to the Sastras.  That means
the Sastras are neither for wisdom nor for ignorance.

One result of the originality of Sri Bhagavan's Self Realization was that His approach to problems addressed
to Him was equally original. His replies to questions were never recondite or bookish, but always simple
and direct.  Like Christ He spoke as a man of authority because His words came not from book learning or
hearsay, but from first hand knowledge and experience. He said what He knew. He knew what He said.
He went to the root of any question and simplified its terms.  There were no confusing technicalities when
He spoke, for He would give homely, concrete illustrations along with His answers that always made His
meaning crystal clear.

Sri Bhagavan could appear learned if the occasion demanded it.  In the course of a casual talk, He might
suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard
works such as the Upanishads and the Gita.  As a Telugu and Sanskrit scholar I considered myself to be
a fairly well read man. I was familiar with the Hindu classics and with large areas of secular literature as
well,  but Sri Bhagavan would occasionally astound me and everyone else in the Hall, by delivering
appropriate quotations from sources and texts I had never even heard of.  Sri Bhagavan once explained
how He acquired all this learning.

'I simply remained silent,'  He said. 'People speaking different languages would come to me and make
discourses exhibiting all their erudition.  Whatever in them was worth remembering stuck to my mind.'

Sri Bhagavan's manner of speaking was itself unique.  His normal state was silence.  He spoke so little,
casual visitors who only saw Him for a short while wondered whether He ever spoke. To put questions to
Him and  to elicit His replies was an art in itself that required an unusual exercise in self control.  A sincere
doubt, an earnest question submitted to Him never went without an answer, though sometimes His silence
itself was the best answer to particular questions.  A questioner needed to be able to wait patiently.  To
have the maximum chance of receiving a good answer, you had to put your questions simply and briefly.
Then you had to remain quiet and attentive.  Sri Bhagavan would take His time and then begin slowly and
haltingly to speak.  As His speech continued, it would gather momentum.  It would be like a drizzle gradually
strengthening into a shower.  Sometimes it might go on for hours together, holding the audience spellbound.
But throughout the talk you had to to keep completely still and not butt in with counter remarks. Any
interruption from you would break the thread of His discourse and He would at once resume silence,.
He would never enter into a discussion, nor would He argue with anyone.  The fact was, what He spoke
was not a view or an opinion but the direct emanation of light from within that manifested as words in order
to dispel the darkness of ignorance. The whole purpose of His reply was to make you turn inward, to make
you see the light of truth within yourself.

contd.,

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

Arunachala Siva.       
                       

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1286 on: August 29, 2015, 07:11:54 AM »



Arunachala Hill is displaying several colors like red (due to shelf rocks which are red in color) and
green (due to vegetation).  Bhagavan Ramana has used the word Red Hill, "Semmalai" in Tamizh
in Arunachala Pancharatnam Verse 2.  The message is again, it is great and it removes the ignorance, darkness, which is black in color.  Like the dark night is swept away be the red rising sun.  The centuries
old Arunachala Mahatmyam and Arunachala Puranam also call it as Red Hill.

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1287 on: August 29, 2015, 07:15:48 AM »



Sri Ramana Jnana Vivaham, the wedding of Bhagavan Ramana with Knowledge or Wisdom, is a poem
by the son or nephew of Rangan, Bhagavan Ramana's classmate.

After a few years of Bhagavan Ramana's arrival in Arunachala, this Rangan came to see Him.  Bhagavan Ramana was talking to him as usual.  Then He said: Let us go for swimming.  Bhagavan Ramana and
Rangan had gone for swimming together in Madurai days.  Rangan agreed and both left for a tank in
the Hill.  Remembering the past, Bhagavan Ramana dived from a higher place into the tank and kicked Rangan, as He used to do in olden days. 

Rangan also liked it but he observed:  Bhagavan!  In those days when you dived and kicked me,
your legs would be like iron rod.  Now it is like flowers. Rangan wondered:  Bhagavan!  How come this change?  Bhagavan Ramana smiled replied:  Ranga!  That body is gone for ever.  The body is
transformed now!         

In a few minutes, Rangan asked:  Bhagavan!  There is no other change in You now!  Then, Rangan
picked up some courage and asked:  You are swimming with me, You are talking as usual!  Bhagavan
Ramana smiled and kept quiet.

Then Rangan asked:  Bhagavan!  Can a Jnani get married also?

Bhagavan Ramana then said:  Hmmmmmmmm..........

Rangan's relative then wrote a poem called Sri Ramana Jnana Vivaham. 

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1288 on: August 29, 2015, 03:46:50 PM »
G.V. Subbaramayya Reminiscences / Story:

Up till the late 1930s devotees would bring food offerings to Sri  Bagavan and expect Him to taste them
immediately so that they could be distributed to everyone present as prasad.  Sri Bhagavan allowed this
practice,  even though it meant He had to consume far so many sweets, which were the standard offering.

One night Sri Bhagavan said in a jocular vein envied the luck of "Bhagavan"  - the deity in the temple.

'My namesake there', said Sri Bhagavan, 'is not compelled to eat the offerings made by devotees every time
they come for darshan.  I am compelled to eat them here.  In the temple, he priest makes an offering of food
by muttering mantras and waving his hands.  Then he takes the food plate away, but you people insist on
my eating everything.'

In my first few visits to Sri Bhagavan I witnessed innumerable distributions, especially dried grapes and
sugar candy. These would go on at all hours of the day and night.  As this practice was found to be
detrimental to Sri Bhagavan's health, it was stopped in the late 1930s.  From then on, all the donations
collected in the Hall and distributed at the time of meals.

Soon after my arrival with my family at the Asramam in the summer of 1939, Sri Bhagavan showed me
His Telugu translation, in sisa-padyam, (meter), of Vasishatopadesam from Yoga Vasishta. He also showed
me some alterations and separate renderings by devotees that had been made at His request.  He suggested
that I make further changes in His poem and also write my own version.  I wrote something down and returned the whole file in a couple of minutes.

Sri Bhagavan with a look of surprise, perused my writing and exclaimed, 'What have you done?  You have
merely copied my original draft.'

'What else should I do, Bhagavan?' I asked.  'Nothing would be more preposterous of me than to meddle
with Sri Bhagavan's words.  They are Vedas.  I copied this poem only for my personal parayana (reverential
reading).'

Sri Bhagavan smiled and said, 'You are a clever man!'

contd.,

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

Arunachala Siva. 
         

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1289 on: September 01, 2015, 09:00:48 AM »
Today, the 1st September, is the Arunai Vijayam Day.  In the year 1896, after His 'death experience',
Sri Bhagavan, left His Madurai house at the end of August, and reached Tiruvannamalai on
1st September 1896.   This is being observed as Arunai Vijayam Day in the Asramam.
Special pujas take place for Sri Ramaneswara Mahalingam and after Arti,  meals with Payasam,
and other delicacies are served to all the devotees present.


People from Madurai in groups of 60/120, comes in two buses and spend two or three days
in the Asramam, for this day and subsequent days.

Arunachala Siva.