Author Topic: Our Bhagavan-Stories  (Read 365617 times)


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Re: Our Bhagavan-Stories
« Reply #1485 on: February 16, 2016, 06:53:14 AM »

Name is quite important in bhakti marga.  Though Bhagavan Ramana said in Who am I?: 
The One who sacrifices his own self to the Atma and stays as Atma Nishtapara, is the greatest bhakta,
He recommended Japa for some devotees who are already attuned to that.  He recommended Siva, Siva...
to Annamalai Swami, Muruganar and to an unknown Harijan.  When someone else asked
Him, whether he could chant Ramana....Ramana, instead of the present practice of Rama..Rama,  He said:  "Why change?  Rama and Ramana are one and the same.  Sri B.V. Narasimhaswami in his
Self Realization, has mentioned about 20 aspects which are common to Rama and Bhagavan Ramana.

Bhagavan Himself has said in Sri Arunachala Akshara Mana Maalai, Verse 104:- 

"Let me be a devotee to the devotee of the devotees who LISTEN
your holy name, O Arunachala!"  He said that even listening to a
holy name will bring forth the results!

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1486 on: February 18, 2016, 07:02:39 AM »

This is the description of "A Pilgrim"  sometime in late 1946, when he had darshan of Bhagavan Ramana:-

"As I approached the Maharshi's room, I could feel the peace that was radiating from His room.
I entered the room and then came my first shock.  I expected to see something glorious, a face
surrounded by a halo etc., (!)  I didn't find any of those.  Has he not said, I was reminded, in His
answer that Self Realization does not mean that something would descend upon us as something
glorious?  Has He not said: "People seem to think that by practicing some elaborate sadhana, the Self
would one day descend upon them as something very big and with tremendous glory that they would
then have what is called 'Sakshatkaram?' "

In the afternoon, Bhagavan answered my questions.

Q: You have said that you know no such period of sadhana.  You never performed Japa or chanted
any mantra.  You were in your natural state.  I have not done any sadhana worth the name.  Can I
say that I am in my natural state?  But my natural state is so different from yours.  Does that mean
that the natural state of ordinary persons and realized persons are different?

Bhagavan:  What you think to be your natural state is your unnatural state!  (And this was my second
shock that shook me from the slumber of my pet notions).  With your intellect and imagination, you
have constructed the castles of your pet notions and desires.  But do you know who has built up these
castles, who  is the culprit, the real owner?  The "I" who really owns them and the "I" of your conception
are quite different.  Is it necessary that you put forth some efforts to come into the "I" who owns these,
the "I" behind all states?

Would you have to walk any distance to walk into the "I" that is always you?  This is what I meant by
saying that no sadhana is required for Self Realization.  All that is required is to refrain from doing
anything, by remaining still and being simply what one really is. You have to only dehypnotize yourself
of your unnatural state. Then you have asked whether there is any difference between the natural state
of ordinary persons and realized persons.  What have they realized?   They can realize only what is
Real in them.  What is Real in them is Real in you also.  So where is the difference?

Even then, some may ask, the Maharshi continued, reminding me so vividly of those Upanishadic Rishis, "Where is the conviction that one's Self is Sakshat all right, that no sadhana is required at all for Self Realization?  Well, do you need anybody to come and convince you that you are seated before me and
talking to me?  You know for certain that you are seated here and talking to me."

You can doubt and question everything but how can you doubt the "I" that questions everything?  That
"I" is your natural state.  Would you have to labor or do sadhana to come into this natural state?

(Source:  Arunachala's Ramana.  Boundless Ocean of Grace,
Volume 6, Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1487 on: February 19, 2016, 06:43:26 AM »

Both Subbarayan and Natesan, barbers, were great devotees of Bhagavan Ramana and they
did their work every full moon day. Once when Subbarayan had been quite old, he missed one
or two hairs on Bhagavan's head while tonsuring.  Sarvadhikari said:  You are not having good
eye sight. Why not you find someone else?

Bhagavan Ramana said:  What if?  Even if one or two hairs have been missed while shaving, it
does not matter to me.  Why are you chiding him?

After this incident, I think, Subbarayan deputized his nephew for the work.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1488 on: February 19, 2016, 06:47:20 AM »

Natesan was the barber, and was the nephew of Subbarayan who served Bhagavan in tonsuring
His head on full moon days for years.  Natesan continued the service of his uncle.  He also used to play Nadaswaram, a pipe.

On one occasion, Niranjananda Swami called Natesan and asked him to start the work an hour earlier,
for he thought that in the heat of the summer, it could be more convenient for Bhagavan.  Natesan
turned up, earlier than usual, at the newly appointed hour on the next full moon day.  In response to Bhagavan's questioning gaze, he narrated the arrangement of Sarvadikari.  Bhagavan said that the
heat was of no consequence to Him and the former timetable was restored.

Once when Natesan was shaving Bhagavan, his uncle Subbarayan came and told him, that he should
go to the town to play Nadaswaram for some festival.  On hearing this Bhagaan remarked:  It seems
that Natesan has to go to the town by noon for some pipe music and he might not have taken any food
in the morning.  His attendants nearby took the hint and brought some hot lunch for Natesan.
Barbers are normally treated as out-castes and caste Hindus would offer food to them only after
they themselves had finished their meals. 

Natesan was overwhelmed by the compassion of Bhagavan Ramana and felt with tears in his eyes,
that only Bhagavan Ramana could love other beings like this.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1489 on: February 22, 2016, 06:38:03 AM »

In his Ramana reminscences, K.R.K. Murthy says:

With a view to record Bhagavan's voice and preserve the same for posterity, someone raised a
discussion on the sound recording machines, in the presence of Bhagavan.

Bhagavan agreed with what they said, regarding this wonderful machine.  Seeing that Bhagavan
was very favorably disposed towards the same, they wanted to pursue the matter further
and fix up a date for recording Bhagavan's voice.  At that moment, Bhagavan Ramana replied:
"My real voice is Silence.  How can you record that?"  In this connection, He narrated the story
of the saint Thandavarayar*, who by his dynamic silence stilled the minds of several people, for
three full days.

(* Thandavarayar is a Tamizh saint-poet who lived about 500 years back in Nannilam, Thanjavur
District, Tamizh Nadu.  His original Tamizh advaitic classic Kaivalya Navaneetam, is quite famous,
and has been translated into German and English by Dr. Charles Graul DD of the Leipzig Lutheran
Mission.  Thandavarayar's disciple composed a poem called Bharani in Tamizh.  The friends of the
disciple asked him:  "How can you write a Bharani on your saint-guru, since Bharani is normally
written only towards a King who had killed 1000 elephants in a war?"    The disciple said:
"You all come and see my Guru, then only you will understand.  The friends came to see guru
Thandavarayar.  The Guru was in utter silence, with a vacant gaze.  No one could open their mouths. 
Soon, more and more people came and sat before Thandavarayar.  The number exceeded even
one thousand.  They all kept quiet inundated by the Silence of the guru.  It happened for three days.
On the fourth day the guru said:  "You must all be very hungry.  Go and eat something!")

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6.  Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1490 on: February 22, 2016, 06:42:54 AM »

K.R.K. Murthy further writes:-

An old woman bent double with age used to go round and round Bhagavan's Hall and finally go
near Bhagavan's seat and loudly sing songs composed extempore by her.  Her spontaneous
compositions used to pour forth effortlessly from her extremely devoted heart. She was not a
learned lady.  There might be some grammatical mistakes and errors in rhyme, rhythm etc.,
She used to thus sing her prayers daily for obtaining the grace of Bhagavan.

One day,  Bhagavan smilingly remarked that her songs seemed to be much better than those of
her son.  Her son was a scholar and from an ordinary point of view of view, the scholar's compositions
ought to be superior but for Bhagavan, those arising from the bottom of the heart with great devotion
and emotion are more pleasing.  Are not the standards of judgement different?

Whenever Bhagavan's physical body appeared to suffer from some ailment, some devotees used to
prescribe medicines for relief, forgetting that Bhagavan Himself was Vaidyanatha (Lord of
the Universal medical care) who can cure all ills if he so willed. Bhagavan used to take or apply the
medicines just for the satisfaction of the devotees who prescribed the same and not curing Himself. 
He never wanted to wound the feelings of even the humblest of devotees and He used to accept the medicines, though there was no necessity for any of them as far as He was concerned.   Though the
act is the same, the object is different.

One lady devotee was one day expressing to Bhagavan that she had come that day, from a long
distance.  Bhagavan suddenly remarked:

"You did not come.  The train brought you here."  The other side of the picture is more real to
Bhagavan.  She did not come there perhaps by her individual exertion but she was brought by
Bhagavan's Grace.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1491 on: February 22, 2016, 05:28:33 PM »
I am interested in buying the book Arunachala's Ramana, Boundless Ocean of Grace, all the eight volumes, can any one help me or guide me as to where these books are available.

my email id is


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Re: Our Bhagavan-Stories
« Reply #1492 on: February 22, 2016, 08:04:13 PM »

Pl contact

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Re: Our Bhagavan-Stories
« Reply #1493 on: February 23, 2016, 07:00:39 AM »

Extract from Harindranatha Chattopadhyaya's poem in the Volume 6 of Arunachala's Ramana,
Boundless Ocean of Grace.)

You are a huge horizon bent
Over a world of discontent
To bless us till our hearts are lent
A tine or two from out of your store.
You are so close what though remote
Even in storm you strike a note
Of safety while our floundering boat
Gives up all hope of reaching the shore.

Give us the high illumined grace
To make the heart your dwelling place,
To see you clearly, face to face,
In all we feel and say and do;
and may we evermore contain
Your Presence in each passing pain,
Even as drought desires the rain,
You mercy that is coming through.

Increase our silence and our power,
Be with us every fleeting hour.
O set our barest things in flower
and with your love's divine increase
Within us, let the heart concern
Itself with you who reign and burn
Through every pore at every turn
Molding the final masterpiece.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1494 on: February 23, 2016, 07:05:22 AM »

Elinaor Pauline Noye had a critical health at that time.  She still traveled from San Francisco to
New Orleans by boat.  She collapsed in N.O. and had to take medical treatment there for two weeks. 
Then, she traveled by steamship to Cape Town, South Africa.  In the cold nights of Cape Town,
she was filled with inexplicable fear, without knowing what she was afraid about.  She again rested in
Durban for one month.  From Durban, she took a steamship again to Madras and reached the city
somewhat better.  But the hot conditions of Madras again made her ill.  She was asked to go to
Kodaikanal, but she broke her journey at Madurai and came to Tiruvannamalai, in all taking about
3 1/2 months!

She writes further:-

"I would like to say here, that the one reason why I had been in such a run-down condition was that
I had not slept well for years, although I had been taking medicine, which never gave me any relief.  Although I said nothing to Bhagavan about this, the amazing thing was that I slept soundly the first
night and thereafter without taking any medicine, though I lacked the many comforts I had been
accustomed to.  I received the "Medicine of all medicines", the unfailing grace of the Lord, whose
name is Heart.  I arose next morning, feeling refreshed as though I was born anew!

Soon after, one afternoon, as I was standing by the gate, Bhagavan stopped, while on His way to the
Hillside, and asked me, if I had more peace.  His loving solicitude made me feel quite at home.  And
when He smiled, my joy knew no bounds. 

During those sacred hours with the Master, I unconsciously absorbed the Truth which He lives.
It filled all my being.  As a writer has said:  "The Maharshi's life is but one more instance of that
Indian ideal of teaching through life and through words....His life is, in fact, His highest teaching.
His teachings are but a literary expression of His Realization."

My love blossomed into deep devotion and I was filed with ineffable peace.  The things which seemed
so vital before were no longer of any importance.  I could see things in their correct perspective.
The heartaches of yesterday and thoughts of tomorrow faded into oblivion.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace, Volume
6, Sri Ramansramam, Tiruvannamalai.  Elenor Pauline Noye's article
abridged by me.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1495 on: February 24, 2016, 06:55:00 AM »

Swami Madhavatirtha, a sannyasi and the author of Sri Ramana Maharshi's teachings in Gujarati,
writes about his questions and Bhagavan's replies:-

Question:  It is believed that the vijnanamaya sarira will not be
attacked by disease, will not grow old, and will not die without
one's desire.

Bhagavan:  The body itself is a disease.  To wish for a long stay
in that disease is not the aim of a Jnani.  Anyhow, one has to give
up identification with the body.  Just as I am the body consciousness" prevents one from
attaining the Self Knowledge, in the same way, one who has got the conviction that he is not
the body, will become liberated even without his desire.

Q: What about bringing down God's power in the human body?

Bhagavan:  If after surrendering, one still has a desire, then surrender has not been successful.
If one has the attitude, "If the higher power is to come down, it must come in my body", this will
only increase identification with the body.  Truly speaking, there is no need for any such descent.
After the destruction of the "I am the body" idea, the individual becomes the form of the Absolute.
In that state, there is no above or below, front or back.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1496 on: February 24, 2016, 07:02:33 AM »

Dr. M.H. Syed writes:

What does the modern science say?  In his book, The Limitations of Science, J.W.N. Sullivan says:
 "There is also the hypothesis held by a few distinguished scientists that life as old as matter,
and in that sense, has had no origin."  Further, the same author says in his Bases of Modern Science:
"It is quite possible that the actual substance of the Universe, is mental, that the stuff of events
is similar percepts.  The fact that a piece of matter has been reduced by the theory of relativity to
a system of events, that it is no longer regarding as the enduring stuff of the world, makes
the hypothesis that the "physical" and the "mental" are essentially similar, very possible."  In this respect, the words of the Maharshi are crystal clear.  In Who am I?, He says:

"Nor is there any such thing as the physical world apart from and independent of thought....
Just as the spider draws out the thread of the cobweb from within itself and withdrawn it again
onto itself, the mind projects the world and absorbs it back into itself." 

That is the metaphysical basis of Bhagavan Ramana's philosophy, which we see is quite in
harmony with the trend of modern scientific thought.  Bow how does He solve the moral problem
of good and evil?  Does He simply etherealize all evil and deny the problem?  No.  The real Master
that He is, the Maharshi you:  "All the evil lies in you in the form of the ego.  Endeavor first to eradicate
it, instead of probing into the evil you see in others.  As you are, so is the world."  It is a hard precept to practice, hard, indeed, even to accept, unless you have the purity of heart, and understanding,
without which, however, no spiritual endeavor is at all possible.  In a few lines, the Sage tells
you the attitude that you should adopt towards the external world, in which, in fact, is not external
to your mind.  In Who am I?, He says:

"There are no two minds, one good and the other evil.  It is only the vasanas or tendencies of
the mind that are of two kinds, good and favorable, evil and unfavorable.  When associated with
the latter, it is called evil-mind.  However evil-minded others may appear to you, it is not proper
to hate and despise them.  Likes and dislikes, love and hatred -- are equally to be eschewed. 
It is also not proper to let the mind often rest on objects and affairs of mundane life.  As far as
possible, one should not interfere in the affairs of others.  Everything offered to others is really
an offering to oneself.  And if only this truth is realized, who is there that could refuse anything
to others?"

The Sage abides in the transcendent state of mindlessness.  He is a trigunatita.  For a description
of this transcendental state of Absolute Being, untouched by good and evil, I cannot do better than
quote the learned words of Dr. Bhagavan Das (Science of Peace):  "The knower of Brahman knows
that there is no ruthless cruelty, no nightmarish agony of helplessness in it, for, at every moment,
each condition is essentially voluntary, the product of the utterly free will of the Self (and therefore
of all selves), which there is none else to bend and curb in any way, the will that is truly liberated
from all bondage. 

He knows, He cognizes Brahman.  And looking on all selves as Himself, desiring their happiness as
He labors for His own, He realizes and is Brahman.  Such a one is truly Mukta, free from all fearful
bonds of doubt.  He knows He is Absolute, the Self absolved from all the limitations of the non-self. 
To Him belongs the everlasting Peace!

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1497 on: February 27, 2016, 07:00:10 AM »

Sadhu Natananda had composed a Tamizh poem titled Atma Gita after Bhagavan Ramana's
Mahasamadhi. The poem is called Nenjaga Kanni, Couplets an address of the mind to the Self.

A few excerpts:-

1.  O mind!  That which became the Jnana Guru Ramana, who
transformed me into Consciousness by teaching the difficult-
to-teach truth, is indeed Bhuma (Brahman).

7-11.  O mind!  It is extremely rare for someone like Ramana,
who came as a Sadguru for the whole world, to appear even once
in a yuga .  It is our great good fortune that we also took
birth, and became His slave at the same time as the Lord incarnated. 
The venerable old lady, Avviayar (a Tamizh poetess)
said:  If one practices worship of Siva for many many lives, then
good sense will blossom slightly!  Today, I became an example
to the world, proving that there is no fault in Avvaiayar's statement. 
This is an indication that I have worshipped the Lord through the
good chariya* and so on.  The aim of performing such as chariya
is only to approach the feet of the Supreme Guru.

(* good nishkamya karmas)

22-24.  O mind!  Not all trees are wish-fulfilling celestial karpaga
trees, nor are all gurus Saduguru.  The one (Dakshinamurty) adept in truth, who
appeared below the banyan tree, and also at Kaladi*,
is the one who appeared in Tiruchuzhi.  Because of the appearance there of the one
who possesses wisdom and grace, Tiruchuzhi, also achieved the same fame that was
attained by the banyan tree and Kaladi.

(* Kaladi, the birthplace of Sri Sankara.)

30.  O mind!  Through his gracious glance he enabled us to
experience the being-consciousness -- which cannot be described
as 'being like this' -- like an object in our hand.

31.  O mind!  Beginning with the Rig Veda, the core principle
of the Vedas, is that Pure Being is our real nature.  The aim
of the Upadesa is to separate us from the body and make us
shine as the luminous Self.

63-65.  O mind!  He said: "They say I am going. Where can I go?
I am here!" Where then can He go, and how?  Though He has
given up the perishable body, He will always be present in our
Heart as "that which is", beyond the knowledge of the senses.
He who bestowed His grace more sweetly than one's own mother
will from now on also shine as our unseen guide and support!

(Source:  Sri Ramana Darsanam, Sadhu Natanananda. Tr. by
David Godman.)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1498 on: February 27, 2016, 07:03:29 AM »

Kavyakanta Ganapati Muni had a vision of six stars raising from Bhagavan Ramana's head and
he found Him to be an avatara of Skanda.  He also took pride that he is Ganapati, the elder son
of Siva and elder brother of Skanda.  In later years, Kavyakanta wrote Sri Ramana Chatvarimsat. 
Actually, he had planned to compose 100 verses on Bhagavan Ramana, but fate willed it that he
could not complete.  As and when he wrote a sloka, he had sent it to Bhagavan along with a
Sanskrit letter.  The total verses came to 40 and Bhagavan Ramana arranged them in proper
order and thus came Sri Ramana Chatvarimsat.  This composition is chanted even
today in the mornings in Sri Ramanasramam.

In one sloka, Ganapati Muni says:

"He is Skanda without Spear, Rooster Banner and Peacock vehicle.
He is the dear son of Uma. The One who vanquished Tarakasura
and other demons, is residing here wearing a simple codpiece.
He is the celibate, without liking and disliking, without respect
and disrespect, without self-respect and self-defeatism.  In His
eyes resides Sakti, in His face Lakshmi and in His tongue, Saraswati,
goddess of learning.  It is my good fortune that I got Him as my
Guru.  I shall prostrate at His lotus feet!"

(Source:  Spiritual Stories about Bhagavan Ramana, Banu
Ramachandran, Tamizh)

Arunachala Siva. 


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Re: Our Bhagavan-Stories
« Reply #1499 on: February 28, 2016, 06:55:50 AM »

About the year 1938, the Asramam received a letter from His Holiness Sri Sankaracharya of
Puri Math, expressing his desire to pay a visit to Bhagavan and to get certain doubts cleared.
Incidentally, the letter categorically mentioned the doubts and asked that they may be solved
in a reply letter.  The letter contained the reference to certain Agamic texts: "Hara Gowri
Samyogat....avacchayah yoga..."  The Sankaracharya wanted to know what exactly the
Avacchayah Yoga.

When T.K. Sundaresa Iyer placed this letter at the feet of Bhagavan, and asked what answer
should be sent to him, Bhagavan simply laughed and said that the questioner knew it
all himself and needed no fresh light, but he would know it better when he came in person. 
A reply was accordingly sent on these lines.

After some days, the Acharya visited the Asramam.

Bhagavan Ramana was seated in the Golden Jubilee Hall on the granite sofa.  Quite near to
Bhagavan's sofa, a dais was arranged, with a deer's skin for the Pontiff to sit on. On entering
the Pontiff did greeting with his staff (dhanda namaskaram) and finding that there was a dais
for him, said:  "I would rather sit on the floor on the deer's skin!" It was accordingly arranged.

After a preliminary talk, the Acharya repeated the question about the Avacchayah yoga.

Bhagavan Ramana simply gazed at him with all Grace and was silent and the Pontiff was all
receptive.  No words were exchanged for about half an hour.

Then Bhagavan smiled and remarked:  "What is there to explain? You know it already. 
This text represents only the essence of Divine Knowledge.....*

The Pontiff seemed to have received the new Light and Life.  He was all joy.  He said that he i
n all his wandering throughout the country, he had tried to be enlightened  upon this mystery.
But it was only in the Bhagavan's Presence, that he got the secret and the truth of Light as
explained in the texts of Vedanta! 

The Puri Acharya was so grateful, that he visited the Asramam again at the time of
Mathrubhuteswara Temple consecration and personally supervised all the rituals and Yagasalas
sacrificial halls) and saw to it that everything went off correctly as per scriptures.


* Avacchayah Yoga - When Nature (Sakti) unites with Person or Purusha (Siva), then all the
visible in the world become shadows.  It is like the cinema show in the screen, where the All-Self
is seen as shadows.  The One Being Consciousness projects into Itself, sustains and then withdraws
it again into Itself.  Having swallowed all the shadows of this world, Itself dances as the Ocean of Bliss,
the Reality or Substratum of all that is, was and shall be.  Then It is "I-I"


(Sakti is Chaya.  Siva is Avam.  It is the union of Sakti and Siva.  Sakti (the Jiva) curling up into
the Self (Sivam).   It is what Yogis experience in Sahasrara. See Sri Soundarya Lahari.  This is also
what is described by Bhagavan Ramana in Sri Arunachala Pancharatnam, Verse 2 and 5.


(Source:  Only the anecdote portion -  At the feet of Bhagavan, Sri T.K. Sundaresa Iyer.)

Arunachala Siva.