Author Topic: Our Bhagavan-Stories  (Read 200961 times)

Balaji

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Re: Our Bhagavan-Stories
« Reply #135 on: November 22, 2012, 04:32:42 PM »
 Bhagavan has informed Sampurnamma, to recite
Ribhu Gita even though she could not understand the meaning. 
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #136 on: November 22, 2012, 04:36:06 PM »
Suri Nagamma used to fast on Ekadasi, Sivarathri, Kartikai star day,
Monday and other such occasions.  Those days, it would so happen
that many proof readings of Telugu prints would come to the Asram.
Those days, Bhagavan used to do the proof reading Himself.  When
someone asked why Bhagavan had not given them to Suri Nagamma,
He would say: "O poor thing. She is fasting today!"  After sometime,
she realized that the service for Guru was more noble than fasting.
Even Kunju Swami had told her that Bhagavan Ramana would not
give any work to him on the fasting days.  He was shown the verse
3 of Ulladu Narpadu - Anubandham by Bhagavan Ramana.

One day, a devotee asked the purport behind such fasting.  Bhagavan
replied:  "All these things are only to control the senses.  In a
fasting person, the senses will be more subdued and will not go out,
and the mind will be non vacillating.  But best thing is to control the
mind.  Where is the mind? Where is the body?  Where is the Jiva?
It is all in the Self. Food alone does not make up one's determinations, thoughts.  The very "fasting"  of determinations, doubts and thoughts 
alone would control the mind.  Even otherwise we are the Self.  All
these ideas, are only to be in the Self.  If the Self is understood,
all food controls are unnecessary."


From 1940, when Suri Nagamma started living in her small apartment
in Tiruvannamalai, she was living on fried corns and milk.  Once or
twice, she presented fried corns to Bhagavan Ramana.  He called
for salt and chilly powder, mixed them with the fried corns, took a
little and gave the rest for distribution.  After some time, Bhagavan
told her:  "Why are you making this frequently?  This Asram is like
an ocean.  Howsoever you may bring, it may not be sufficent.  Please
stop it."  Suri Nagamma made these presents  more infrequent.

Once in the new season, she took some fried corns.  Bhagavan asked
her: "Why are you spending money?  On the Hills, I have eaten such
grains and corns.  These are tasty and nutritious.  People nowadays
bring, laddus and jilebis and they may think that fried corns are quite
cheap items."  As usual He mixed ghee, chilly powder and salt and
took it and distributed to others.  Suri Nagamma felt happy like
Sudhama seeing Krishna eating battered rice!

On another occasion, Bhagavan asked her:  "You are doing all these
things.  You are spending quite a long hours in the Asram.  You are
doing writing work.  How do you find time for all these?"  Venkata
Ratnam and Suramma said:  "She does not sleep at all.  We have seen
the lights burning all the time in her house.  She is getting up around
3 am everyday!"

(Source:  Sri Ramanasramam - Vazhvum Ninaivum, Tamil.)
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #137 on: November 26, 2012, 12:31:21 AM »
03-01-1946

Mrs.Desai's asked Bhagavan:

Are only important events in a man's life, such as his main occupation or profession, predetermined, or are trifling acts in his life, such as taking a cup of water or moving from one place in the room to another, also predetermined?

Bhagavan: Yes , everything is predetermined.

Mrs.Desai:  Then what reponsibility, what free wil has man?

Bhagavan: What for then does the body come into existence?
It is designed for doing the various things marked out or execution in this life.   The whole programme is chalked out. "  Avanindri Oru annuvum Asaiyadhu" (Not an atom moves except by His Will) expresses the same truth, whether you say "  Avanindri Asaiyadhu"(Does not move except by His Will) or "Karmamindri Asaiyadhu" (Does not move except by Karrma).   As for freedom for man, he is always free not to identify himself with the body and not be affected by the pleasures or pains consequent on the body's activities.

from the Boundless Ocean of Grace, Vol.V
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #138 on: November 26, 2012, 12:35:34 AM »
Letters from Sri Ramanasramam
31st December 1945
An Ignorant traveller said in humble tones,"Swami, the people sitting here always ask you something and you give them some reply; when I see that , I also feel tempted to enquire but I do not know what to ask you.  How then can I get mukti?".
Bhagavan looking at him endearing, and smiling said, "How do you know tht you do not know anything,".  He said, ""After I came here, and heard the question asked by all these people and the replies Bhagavan is pleased to give them, the feeling that I do not know anything, has come upon me,""  Then it is all right .  You have found out that you do not know anything; that itself is enough.  What more is required," said Bhagavan."How to attain mukti by that much alone Swami," said the qujestioner.  "Why not? There is someone to know that he does not know anything.   It is sufficient if you could enquire and find out who that someone is.  Ego will develop if one thinks that one knows everything.  Instead of that, isn't it much better to be conscious of the fact that you do not know anything and then enquire how you could gain moksha?".

He felt happy at that and went his way.  That questioner might or might not have understood the essence of that voice of the Lord but, for us people here, those words were echoing in our heart of hearts like gospel.

from the Boundless Ocean of Grace, Vol.V
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #139 on: November 28, 2012, 11:53:49 PM »
Letters from Sri Ramanasramam
26th January 1946
ANGER
Yesterday a newly arrived Andhra youth told Bhagavan about the vagries of his senses to which Bhagavan said," All that is due to the mind.   Set it right."  " That is all right, Swami, but however much I try  to reduce this anger, it comes on again and again.   What shall I do?"  said the poor boy.

"Oh!  Is that so, then get angry with that anger; it will be all right,"  said Bhagavan.   Everyone in the hall burst out laughing.   A person who gets angry with everything in the world, if only he introspects and enquires why he does not get angry  with his anger itself, will he not really overcome all anger?

Two or three years back a devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him.   Bhagavan listened but said nothing.   As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways, this devotee could not contain himself any longer and so said  "when I am abused so much unnecessarily,   I also get angry.  However much I try to restrain my anger I am not able to do so.  What shall I do ?"

Bhagavan laughingly said," What should you do?  You too join him and abuse yourself; then it will be all right."  All laughed.

That devotee unable to understand anything, said "That is very good! Shoudl I abuse myself?"

"Yes indeed! What they are abusing is your body, isn't it? What greater enemy is there than this body which is the abode of anger and similar feelings?  It is necessary that we ourselves should hate it.  Instead of that , when we are unguarded, if anybody abuses us, we should know that they are waking us up.  We should realise at least then, and join them in abusing the body, and crying it down.   What is the use of counter-abuse? Those who abuse us that way should be looked upon as our friends.  It is good for us to be among such people.  If you are among people who praise you, you get deceived,"  said Bhagavan.
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #140 on: December 02, 2012, 10:44:11 PM »
LETTERS FROM SRI RAMANASRAMAM
27TH JANUARY 1946

DECORATIONS TO AMBA (GODDESS)

You have seen the decorations made in the shrine of Matrubhuteswara on the first day of the Navarathri festival last year.   There was a different  type of decoration every day during those nine days, and on one of the days, in accordance with the puranic story that Amba went out to do tapas as she could not bear the separation from Siva, the idol of Amba was decorated suitably and was put in the shade of a tree.   After the night meal was over that day, Bhagavan was taken to that place and was shown that idol.

Next morning in the hall, while talking about the ornamentation in the temple of Arunachaleswara and in this shrine.  Bhagavan said, "Yesterday's ornamentation was intended to show that Amba  was doing tapas.  Unable to bear the separation, she goes out do tapas(penance) here.  Parvathis is depicted as sitting in a stylish pose under a tree to do tapas, wearing a silk saree, gold jewels and flower garlands.   What our people do is always like this.   Tapas means meditation connected with the practice of self-denial or bodily mortification, does it not?  Amba is reported to have closed the eyes of Siva with both her hands for fun, and to expiate that sin Parameswara asked her to perform penance.   So she left her husband , went to a lonely place, and in self-mortification, forgot about her body, became weak and with great austerity, performed tapas.   See the way Amba is decorated to depict that story.   She is dressed like a Maharani with diamonds and emeralds and gold ornaments and wearing a silk saree and flower garlands!"

from the Boundless Ocean of Grace Vol.V
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #141 on: December 04, 2012, 02:48:28 PM »
Colombo Ramachandra’s two small girls had finished singing and almost the last song (composed by their father, an ardent and long-standing devotee )contained the lines,”
 
கண்ணாலே  பார்த்தவர்கள்  கவலகற்றிக் கதிகாட்டும்  அண்ணாமலை ரமண அருட்  குருவா  இருபவருக்கு , மங்களம்  மங்கலமே “He who remains at Annamalai as the gracious Guru, who casts his glance on them, dissipates their sorrows and directs them to salvation).

from the Boundless Ocean of Grace Vol.V
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #142 on: December 04, 2012, 05:33:47 PM »
Ramaswamy Iyengar’s devotion was so intense that he would not utter the name of his Master : ‘Ramana’.  Even while reciting hymns, like Ramana Sthuthi Panchakam, wherever the word ‘ Ramana’ came he would keep silent on that word but fluently proceed with the rest of the stanza . For instance, while reciting Aksharamanamalai, v.90 ” Ramanan enru” he would begin it only as “enru” (Instead of  ‘You being ‘ Ramana’ I said all this ‘, he would say: ’ You being …. I said all this!’).  Knowing his intense bhakti for Sat Guru Ramana people would not utter the word ‘ Ramana’ in his proximity!   Once in the Old Hall, a very popular man inadvertently addressed Bhagavan as ‘Ramana’.  Iyengar Swami spontaneously slapped him on the cheek!  Realising the eka bhakti of Iyengar Swami, instead of getting angry this gentleman appreciated Iyengar Swami heartily!
Once on a full moon day, he arrived in the Asramam and stayed in Palakothu with Kunju Swami. He would see Bhagavan every day when he passed through Palakothu.  He got big earthenware pots and arranged for the preparation of three kinds of pickles and filled the pots with them and sent them to the Asramam.  Bhagavan appreciated them very much and said, ”His disciples are rich landlords.  He does not have any financial problems.  As he is  an Iyengar, he is capable of doing everything very well.   He is very good.”

From the Boundless of Ocean Vol.V
Om Namo Bagavathe Sri Ramanaya

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #143 on: December 05, 2012, 06:26:52 AM »
26th February, 1947 (99) GURU SWARUPAM (THE GURU’S FORM)

This afternoon a Tamil youth approached Bhagavan, and asked, “Swamiji! Yesterday morning you told the Gujarati lady that renunciation means internal
renunciation. How are we to attain it? What is internal renunciation?”
Bhagavan: Internal renunciation means that all vasanas should be subdued. If you ask me, ‘How to attain that?’ my reply is, ‘it is attainable by sadhana.’
Question: Sadhana requires a Guru, doesn’t it?
Bhagavan: Yes! A Guru is required.
Question: How is one to decide upon a proper Guru?What is the swarupa of a Guru?
Bhagavan: He is the proper Guru to whom your mind is attuned. If you ask, how to decide who is the Guru and what is his swarupa, he should be endowed with tranquillity, patience, forgiveness and other virtues capable of attracting others, even by a mere look, like the magnetic stone, and with a feeling of
equality towards all — he that has these virtues is the true Guru. If one wants to know the true Guru swarupa, one must know his own swarupa first. How can one know the true Guru swarupa, if one does not know one’s own swarupa first? If you want to perceive the true Guru swarupa, you must first learn
to look upon the whole universe as Guru rupam. One must have the Gurubhavam towards all living beings. It is the same with God. You must look upon all objects as God’s rupa. How can he who does not know his own Self perceive Ishwara rupa or Guru rupa? How can he determine them? Therefore, first of all know your own real swarupam.
Question: Isn’t a Guru necessary to know even that?
Bhagavan: That is true. The world contains many greatmen. Look upon him as your Guru with whom your mind gets attuned. The one in whom you have faith is your Guru.
The youth was not satisfied. He started with a list of great men now living, and said, “He has that defect; he has this defect. How can they be looked upon as Gurus?”
Bhagavan tolerates any amount of decrying of himself, but cannot tolerate even a little fault-finding of others. He said with some impatience, “Oho! you have been asked to know your own self, but instead you have started finding fault with others. It is enough if you correct your own faults. Those people can take care of their faults. It looks as if they cannot attain salvation unless they obtain your certificate first. That is a great pity! They are all waiting for your certificate.
You are a great man. Have they any salvation unless you approve of them? Here you blame them, elsewhere you will blame us. You know everything, whereas we know nothing, and we have to be submissive towards you. Yes! we shall do so. You go and please proclaim, ‘I went to Ramanasramam;I asked the Maharshi some questions; he was unable to reply properly, so he does not know anything’.”


The youth was about to speak again in the same strain,but another devotee prevented him from doing so. Bhagavan observed it, and said, “Why do you stop him? Let all keep silent, and let him go on speaking as long as he pleases. He is a wise man. We must therefore lie low. I have been observing him ever since his arrival. He was originally sitting in a corner with all his questions carefully assorted and kept ready bundled up, as it were. He has since been moving and coming nearer
day by day till at last he has come close enough and has started asking questions. After hearing the lady questioning me yesterday, he decided to show off his knowledge and so has opened his bundle. All that is in it must come out, mustn’t it
? He is going to search the whole world and decide the Guru swarupa for himself. It seems he has not so far found anybody with the requisite qualifications for being his Guru. Dattatreya is the universal Guru, isn’t he? And he has said that the whole world was his Guru. If you look at evil you feel you should not do it. So he said evil also was his Guru. If you see good, you would wish to do it; so he said that good also was his Guru; both good and evil, he said, were his Gurus. It seems that he asked a hunter which way he should go, but the latter ignored his question, as he was intent upon his aim to shoot a bird above. Dattatreya saluted him, saying, ‘You are my Guru! Though killing the bird is bad, keeping your aim so steadfast in shooting the arrow as to ignore my query is good, thereby teaching me that I should keep my mind steadfast and fixed on Ishwara. You are therefore my Guru.’ In the same way he looked upon everything as his Guru, till in the end he said that his physical body itself was a Guru, as its consciousness does not exist during sleep and the body that does not exist should therefore not be confused with the soul — dehatmabhavana (the feeling that the body is the soul). Therefore
that too was a Guru for him. While he looked upon the whole world as his Guru, the whole world worshipped him as its Guru. It is the same with Ishwara. He who looks upon the whole universe as Ishwara, is himself worshipped by the universe as Ishwara — yadbhavam tadbhavathi (‘as you conceive you become’) What we are, so is the world. There is a big garden. When a cuckoo comes to the garden it will search the mango tree for fruit while the crow will only search the neem tree. The bee searches for flowers to gather honey, while the flies search for the faeces. He who searches for the salagrama (small holy stone) will pick it up, pushing aside all the other stones. That salagrama is in the midst of a heap of ordinary stones. The good is recognised because evil also coexists. Light shines because darkness exists. Ishwara is there, only if illusion exists. He who seeks the essence, is satisfied if he finds one good thing among a hundred. He rejects the ninety-nine and accepts the one that is good, feeling satisfied that with that one thing he could conquer the world. His eye will always be on that single good thing.” Bhagavan said all this in a resounding voice and then remained silent.

The whole hall was steeped in a dignified silence. The clock struck four. As though it were the original peacock that had come to salute the lotus feet of the Arunachala
Ramana that destroyed the demon Surapadma, and to offer praises to him, the Ashram peacock entered the hall from the northern side and announced its arrival by giving out a resounding cry. Bhagavan responded to the cry by saying,“Aav, Aav” (come, come) and turned his look that side.

Letters from Sri Ramanasramam by Suri Nagamma

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #144 on: December 06, 2012, 06:51:50 AM »
3rd December, 1945 (13) AHETUKA BHAKTI (MOTIVELESS DEVOTION)

In August 1944, a Bengali youth in ochre-coloured robes, by name Chinmayananda, a pracharak (preacher) of the Hindu religion belonging to the Birla Mandir in Delhi,
came here. He had gone round several countries, visited the Aurobindo Ashram and came here with a letter from Dilip Kumar Roy. He is fond of devotional music and has a fine voice. It was clear from the conversation that he was a follower of the Bhakti cult of Chaitanya. He performed bhajan in the presence of Bhagavan four or five times, singing songs in Sanskrit and Hindi. It seems some one who was in charge of a modern adhyatmic (spiritual) institution told him that he cannot reach his goal in this life unless he stayed at one place undisturbed.
With a view to find out Bhagavan’s opinion in this matter, one day he approached Bhagavan and asked in a general way: “Swami, can sadhakas attain this goal in life if they go about the world absorbed in singing songs in praise of God? Or should they stay at one place only for the purpose?”
“It is good to keep the mind concentrated on one thing only wherever the person wanders. What is the use of keeping the body at one place only if the mind is allowed to wander?” said Bhagavan.
“Is ahetuka bhakti (devotion without a motive) possible?” asked that young man.
“Yes, it is possible,” said Bhagavan.
Some time back, when some others also asked the same question during conversation, Bhagavan had replied saying, “Why is it not possible?” The bhakti (devotion) of Prahlada and Narada was only ahetuka bhakti.
The devotion shown by our Bhagavan towards Arunachala is an example of this type of bhakti. During the very first darshan, Bhagavan had said, “Oh father! I have
come here according to your orders and have surrendered myself to you.” Look! Bhagavan says, Lord Arunachala had ordered and that he had come! Why was he ordered and why had he come? Bhagavan had come and had surrendered himself completely. If asked for what purpose he had done all that, what is there to say! See the bhava (meaning) in the seventh stanza of Arunachala Navamani Mala written by Bhagavan in Tamil. This was translated into Telugu by
G. Narasinga Rao. What is the purpose indicated in this stanza? Nothing.
Bhagavan tells us, now and then, that ahetuka bhakti, ananya bhakti, poorna bhakti and the like are synonymous with jnana and are not different.

Letters from Sri Ramanasramam by suri Nagamma

swayam

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Re: Our Bhagavan-Stories
« Reply #145 on: December 08, 2012, 08:13:11 AM »
Om Namo Bhagavate Sri Ramanaya

From Call Devine - Bhagavan Sri Ramana - A Few Reflections - Sastry K R R

Once devotees were singing songs in praise of Ramana with great devotion.While they were singing following song in Tamil
"Ramana Sadguru Ramana Sadguru Ramana Sadguru Rayane" Sri Bhagavan also joined and began to sang with them. The devotees were taken aback when they found Ramana himself was praying to Ramana.They were so surprised that they could not but question ' Why Sri Ramana was singing that song'. Sri Ramana replied that Ramana Saduru refers to the unlimited. All Pervasive Paramatma, who illuminates the hearts of all beings and not to the limited body.

Bhagavan thus focussed  the attention of devotees  on Sri Ramana, the real, the imperishable and the permanent

Om Namo Bhagavate Sri Ramanaya

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #146 on: December 08, 2012, 08:30:01 AM »
6th August, 1946(54) PURE BHAKTI (DEVOTION) IS REAL SERVICE

Today a devotee asked Bhagavan: “Swami, what is that story about myrobalams while you were on the hill?”
Bhagavan told us the following: “While I was in Virupaksha Cave, I used to eat one myrobalam every night to move the bowels freely. Once it so happened that there were none in stock. As Palaniswamy was thinking of going to the bazaar, I asked him to tell Sesha Iyer to send some myrobalams. He said he would do so as Sesha Iyer was on his way to the bazaar. The very next moment a devotee came from his village. He used to visit our place now and then. After staying
with us for a while, he went out. A little later, Palaniswamy started to go to the bazaar. In the meantime, the devotee who had gone out, returned and said, ‘Swami, do you want some myrobalams?’
‘Give me one or two if you have them’I said.
He brought a big bag and placed it opposite to me.When I asked him, ‘Where are all these from?’, he replied, ‘Swami, after having your darshan, I went out in a cart to a village nearby as I had some work there. Another cart had gone ahead of me laden with bags of myrobalams. One of the bags had a hole from which these myrobalams fell out. I picked them up and brought them here thinking that they might be of some use. Let them be here, Swami.’
I took about two or three viss and returned the rest to him. Such things used to happen often. How many could we recollect!
When mother came and started cooking, she used to say that it would be good if there was an iron ladle. I would say, let us see. The next day or the day after that someone would bring five or six ladles. It was the same thing with cooking utensils. Mother would say that it would be good if we had this or that article, and I would reply, ‘Is that so?’ and the same day or the next, such articles, ten instead of one, used to be received. Enough, enough of this I felt! Who is to look
after them?
There were many such incidents,” said Bhagavan.
“What about the grapes?” asked the devotee.
Bhagavan replied, “Yes, they also were being used for the same purpose as the myrobalams. One day the stock of grapes was exhausted. Palaniswamy wanted to know if he could tell some one going to the shop to get them. I said that there was no hurry, and that he should not worry about it but should wait and see. That was all. Within a short time, the brother of Gambhiram Seshayya came there. There was a big packet in his hand. When asked what it contained, he said, ‘grapes.’ ‘What! Just a little while ago, we were saying that our stock had run out.
How did you come to know about it?’ I asked. He said,
‘How could I know about it, Swami? Before coming here,I felt that I should not come to you with empty hands, and so went to the bazaar. As it was Sunday, all the shops but one were closed. ‘I am going to Bhagavan. What have you got?’ I asked the shopkeeper. He said he had only grapes and that too they had just arrived. So he packed them and gave them to me. I brought them. It is only just a while ago, Swami, that this thought occurred to me.’ On comparing notes, it was found that the time coincided.
That was a very common experience for Ayyaswami also. We used to think that it would be better if we had a certain article, and at the very same hour, he used to feel that that article should be taken to Bhagavan. If we asked him, ‘how did you know about it?’ Ayyaswami used to say,
‘Swami, how could I know? It merely occurred to me that I should take a particular article to Bhagavan. I brought it and that is all. You say that you were thinking of the very same article at the time. Swami alone should know about such strange happenings
.’ Really, he used to keep his mind pure, and so whatever we thought about here used to mirror itself in his mind.”
Are we to be told specifically that we should keep our minds pure and without blemish? The life of Ayyaswami itself is an example of this, is it not?

Letters from Sri Ramanasramam by Suri Nagamma

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #147 on: December 09, 2012, 08:24:52 AM »
25th August, 1946 (70) SWAMI IS EVERYWHERE

The Europeans whom you sent with a letter of introduction came here by car the day before yesterday. An American lady also came with them. Yesterday morning they went round the town and after visiting Skandasramam, reached the Ashram by midday. After making all arrangements for the return journey they came into the hall by 3 p.m. and sat down. Unaccustomed to squatting on the floor, that poor American lady somehow managed to sit by my side but stretched out her legs towards Bhagavan’s sofa.
I myself felt it unmannerly but kept quiet as she was to go away presently. One of the attendants, Rajagopala Iyer, could not however put up with it and so respectfully suggested to her to sit cross-legged. Bhagavan saw that and said smilingly, “When they find it difficult even to sit down on the floor, should you force them to sit cross-legged also?”
“No, No! As they do not know that it is disrespectful to stretch their legs towards Bhagavan, I merely told them so, that is all,” said the devotee.
 “Oh, is that so? It is disrespectful, is it? Then it is disrespectful for me to stretch my legs towards them. What you say applies to me as well.” Saying that in a
lighter vein, Bhagavan sat up cross-legged. All of us laughed but we felt a bit troubled in our minds. Those foreigners stayed there for about half an hour and then went away, taking leave of Bhagavan.
Bhagavan spent the whole of yesterday stretching out his legs from time to time and then folding them, saying that it might be deemed disrespectful. His legs get stiff in ten minutes if he folds them and the stiffness will not disappear unless the legs are stretched out for at least half an hour afterwards, not to speak of the pain that results. This afternoon when I went into the hall, there were not more than two or three persons there. Bhagavan began stretching his legs saying, “I do not know if I can stretch them. They say it is not good manners.” Poor Rajagopala Iyer was standing there crestfallen and with a repentant look.
Bhagavan is, after all, full of compassion! He stretched out his legs as usual. We all felt happy. Looking at me seated in
the hall, he began telling us the story of Avvaiyar.
“Seeing that Sundaramurthi was going away on a white elephant which had come from Kailas, the Rajah of Chera whispered in the ear of his horse the panchakshari mantra and got upon it to go to Kailas. Avvaiyar, who was at the time doing puja to Lord Ganesar, saw them both going to Kailas and so tried to hurry up her puja as she too wanted to go to Kailas. Seeing that, Ganesar said, ‘Old woman, don’t hurry. Let your puja be performed as usual. I shall take you to Kailas before they reach it.’ Accordingly, the puja was performed in due course. Waving his hand around, he said, ‘Old lady, close your eyes.’ That was all. When she opened her eyes, she found herself seated in Kailas in front of Parvati and Parameswara. By the time Sundaramurthi and Chera Rajah reached the place, they found her already seated there.Surprised at that, they asked her how she had gotten there. She told them how Lord Ganesar helped her. They were overjoyed to hear how her bhakti was rewarded ultimately. She was very old and so she sat opposite to Parameswara with her legs stretched out like me. Parvati could not bear that sight. She was worried because to sit with legs thus stretched out towards Swami, she felt, was a great insult. She respectfully suggested to Parameswara that she should be permitted to tell the old lady about it. ‘Oh, don’t speak, don’t open your mouth. We should not say anything to her,’ said Ishwara. Even so, is not Parvati His better half? How could
She put up with that insult? She therefore whispered into the ear of her maid to tell the old lady about it. That woman approached the old lady and said, ‘Grandma, Grandma, don’t keep your legs outstretched towards Ishwara.’ ‘Is that so? Tell me on which side Ishwara is not present. Shall I turn this side?’ said Avvaiyar. So saying, she turned her outstretched legs to another side when Ishwara got turned that side; and when again she turned to a different side, He also got turned
the same side. Thus Swami got turned to whichever side she turned her legs. Looking at Parvati, Ishwara said, ‘Do you see now? You would not listen to me. See, how she turns me this side and that. That is why I told you not to open your mouth.’
Then Parvati requested the old lady to excuse her. It is similar to that when people are asked not to stretch their legs towards Swami. Where is He not present?”

continued....

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #148 on: December 09, 2012, 08:35:42 AM »
25th August, 1946 (70) SWAMI IS EVERYWHERE continued...

That devotee then said, “There is a similar incident in the story of Namadeva, is it not?” “Yes, that is so,” said
Bhagavan and began relating that story thus: “Namadeva used to pride himself on the fact that Vittal was always more fond of him than others and so once
Jnanadeva and others took him to the house of Gorakumbhar for a feast. After food, all of them sat in a row and, during conversation, one of them said in an allegorical manner to Gorakumbhar, ‘You are used to making good pots, aren’t you? Now tell us which amongst these pots are good and which are bad?’ Gorakumbhar thereupon took a potter’s testing rod and began hitting them on the head, one by one. “They all kept quiet out of regard for him and just kept
their heads bent. When it came to the turn of Namadeva, he expressed his resentment at the procedure and refused to undergo the test. Kumbhar forthwith declared that that was an immature pot. All the others burst into laughter at that. Poor Namadeva could not contain his anger. He began saying that they all had conspired together to humiliate him thus and went to Vittal with tears in his eyes to complain. ‘Well, what is the matter?’ asked Swami, and Namadeva related
the whole story. ‘That is all right; but tell me what did the others say when they were tested?’ asked Swami.
Namadeva: They all shut their mouths and bowed when tested with the rod.
Vittal: And you?
Namadeva: Am I like them? How intimate I am with you!Am I to be beaten like that for a test?
Vittal: That is called ahankara (ego). All of them knew my real Self and had a contented mind. You are not so.
Namadeva: But you are kind to me; and what more is there for me to know?
Vittal: That is not it. You must serve elders if you want to know the truth. What am I? If you dance, I dance. If you laugh, I laugh. If you jump, I
jump. If you find out the truth, you will not have these jumpings and bumpings.
Namadeva: You say, elders. Who is there older than you?
Vittal: Who? There is a temple in the nearby forest. In that temple there is a sadhu. Go to him and you will realise the truth.
“When Namadeva went to that temple in the forest, he saw an unkempt man lying there. ‘How could this man be a sadhu?’ he thought and, when he went closer to that person, he found the legs of the man on a linga. Shuddering at the sight, he said with trepidation, ‘Sir, what is this? You are
putting your legs on the head of God!’ That man said, ‘Oho! Nama, is that you? Vittal sent you, didn’t he?’ Taken aback at this and wondering how the sadhu could know about him, he asked again, ‘Sir, you are a sadhu, aren’t you? How could you put your legs on a linga?’ ‘Is that so, my dear son? I don’t know all that. I am unable to lift my legs. Will you please lift them for me and move them away from the linga?’he said. Namadeva, agreeing to do so, lifted them and tried
to put them elsewhere but found that there was another linga there also. Thus wherever he tried to put the legs, he found a linga there and so finally, he placed them on himself, when he himself became a linga. That is to say, by the touch of those holy feet, he had jnanodaya (dawn of knowledge of the Self). Namadeva stood up dazed. The sadhu asked, ‘Yes, do you now realise (the truth)?’ Saying, ‘Yes, I have realised,’ he bowed before Visobakesar, disciple of Jnaneswar, went
home, sat in his room and got immersed in dhyana and stopped going to Vittal.
“After some days, Vittal came there running and asked him, ‘Nama, how is it you haven’t been coming to me of late?’,
when Namadev said, ‘Oh, Prabhu (Lord)! Where is the place in which you are not present? I see you here at all times. I am you and you are me. That is why I do not go to you.’ ‘Oh, I see, that is good,’ so saying Vittal vanished.”
Bhagavan concluded the story and simultaneously released the legs that were kept crossed.

Letters from Sri Ramanasramam by Suri Nagamma

Balaji

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Re: Our Bhagavan-Stories
« Reply #149 on: December 11, 2012, 11:00:34 AM »
In 1939 a man called Sathya Narayana Rao was dying in one of the ashram rooms. He was apparently in great pain. A devotee brought news of this to the hall. Bhagavan initially seemed to be uninterested in the matter.

‘What can I do?’ he asked. ‘Am I a doctor?’ However, after a few minutes he got up and went with Krishnaswami to the room where the man was dying. Sathya Narayana Rao was lying on a bed in a small room which was next to the storeroom. Bhagavan sat next to him and put one hand on his head and the other on his Heart-centre. Sathya Naryana Rao had previously been twisting and turning in bed in an attempt to alleviate his pain, but a few seconds after Bhagavan touched him, he quietened down, closed his eyes, and lay still on the bed.

After about half an hour Bhagavan said, ‘We have finished here. We can go and eat.’
Bhagavan had delayed going for lunch because he had wanted to finish his work with Sathya Narayana Rao. While Bhagavan was eating, a devotee came to inform him that Sathya Narayana Rao had died. However, before he died he had opened his eyes, smiled, and reached out to touch his two sisters.
When Bhagavan heard this he exclaimed, ‘Ah! The thief came back again. I thought that his mind had completely subsided. His vasanas[mental habits and tendencies] came up again. His attachment to his sisters made him reach out and touch them’.
In the case of Palaniswami, Bhagavan said that the ‘I’ – thought escaped through the eyes at the moment of death and took another birth. One can assume that something similar happened in this case.
This story was told to me by Krishnaswami who was an eyewitness to all these events. I also found that many of the circumstantial details were corroborated in an unpublished manuscript by Narasimha Rao, Sathya Narayana’s brother.
Om Namo Bagavathe Sri Ramanaya