Author Topic: Our Bhagavan-Stories  (Read 370870 times)


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Re: Our Bhagavan-Stories
« Reply #1515 on: March 11, 2016, 06:19:22 AM »

I agree more with Bhagavan Ramana (as quoted by Arthur Osborne)
and Sri Sadhu Om, than Nisargadatta Maharaj and J.Krishnamurti.

Effort is necessary not merely for keeping the thoughts away
but also to make the inbuilt vasanas dry up.  This is reflected
in Bhagavan Ramana's Sri Arunachala Ashtakam, Verse 5, "by
rubbing the mind with mind"

Bhagavan Ramana says in Vichara Sangraham, in answer to Gambhiram
Seshayyar's question:

After the mind has been made to stay in the Self, which is its
deity, and has been rendered indifferent to empirical matters
because it does not stray away from the Self, how can the mind
think as mentioned above?  (above = Seshayyar's question:
When there is activity in regard to works, we are neither the agents
of those works not their enjoyers.  The activity is of the three instruments
(i.e the mind, speech, and body). Could we remain unattached thinking thus?)


Do not such thoughts constitute bondage?  When such thoughts
arise due to residual impressions (Vasanas), one should restrain
the mind from flowing that way, endeavor to retain it in the Self-
state, and make it indifferent to empirical matters.  One should not
give room in the mind for such thoughts as : "Is this good? Or
is that good? Can this be done? Or, can that be done?"  One
should be vigilant even before such thoughts arise and make the
mind stay in its native state.  If any little room is given such a
disturbed mind will do harm to us while posing as our friend.  Like
the foe appearing to be a friend, it will topple us down.  Is it     
not because one forgets one's Self, that such thoughts arise, and cause
more and more evil?


While it is true, that to think through discrimination, 'I do not do
anything', 'all actions are performed by the instruments', is a means
to prevent the mind from flowing along thought-vasanas, does it
not follow that only if the mind flows along thought-vasanas that
it must be restrained through discrimination as stated before?


Can the mind that remains in the Self-state think as 'I' and as 'I
behave empirically thus and thus'?  In all manner of ways possible,
one should ENDEAVOR gradually not to forget one's true Self
that is God.  If that is accomplished, all will be accomplished.
The mind should not be directed to any other matter.  Even though
one may perform, like a mad person, the actions are all the result
of Prarabdha Karma, one should retain the mind in the Self-state
without letting the thought 'I do' arise.  Have not countless bhaktas
performed their numerous empirical functions with an attitude of

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1516 on: March 12, 2016, 06:45:23 AM »

Bhagavan Ramana has said to some new visitors asking about His biography to read the
Sri Ramana Ashottaram of Sri Viswanatha Swami.  It covers His place of birth, His gothra,
His father's name, His living in Madurai, His Atma Jnana Udayam in Chokkappa Naicken Street,
His reaching Arunachala, His stay in Virupaksha Cave, Skandasramam, His works like
Upadesa Saram, Sad Darsanam, Arunachala Stuti Panchakam, Sri Ramana Gita etc.,
It also speaks about Matrumukti and finally ends as Om Sri Purushottamaya Namah. 
There are implicit references about His avatara of Skanda.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1517 on: March 12, 2016, 06:51:03 AM »

Devaraja Mudaliar was a lawyer by profession.  He had a highly
developed mind which railed against inconsistencies, in any form.
He also liked to have every detail accounted for it.

When Tamizh poets like Manikkavachagar and Tiru Jnana Sambandhar
alluded to their renunciation in verse, they would mention something
like, my spirit, my body and my personal possessions.  (Manikkavachagar
says in Kuzhaitha Pathu, Decade on Melting:  "Have you not taken away my
spirit, my body and my possessions, on the day you decided to rule over me,
O the Hill, where is any deficiency in me? You do good or bad to me, am I
responsible for that?")

Devaraja Mudaliar asked Bhagavan:  "In one of your verses, (Sri
Arunachala Nava Manimalai, Verse 7) you have mentioned only
spirit and body and not any personal possessions. Bhagavan!
Why did you not mention personal possessions?"

Bhagavan Ramana replied:  "O Mudaliar-vaL, How can I mention
anything that I did not have?"

Devaraja Mudaliar did not leave Him.  (What a relationship between a
devotee and a Guru!)  H asked:  Bhagavan!  Do you then mean to say,
that Manikkavachagar had some personal possessions?"

Bhagavan replied:  I did not have anything, so I did not mention.
I don't know about them!"

(Manikkavachagar says in another verse of Tiruvachakam, Kula
Pathu, Verse 1, Decad on Joyful Heckling.)  " O, only the codpiece and begging
bowl are only my relations.  My only thinking is about Siva's anklet-wearing feet!"

(Source:  Devaraja Mudaliar's Reminiscences)

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1518 on: March 12, 2016, 07:45:04 AM »
"I agree more with Bhagavan Ramana (as quoted by Arthur Osborne)
and Sri Sadhu Om, than Nisargadatta Maharaj and J.Krishnamurti."

It is best for sadhakas to either avoid comparisons or study all of them in detail before coming to conclusions. Expressions will and must differ. Krishnamurti spoke of no effort but he was also firm that intense 'work' is necessary. I am sure Nisargadatta would have used a different vocabulary to convey the same truth. One can instead follow the path that is most suitable for oneself and keep the mind free of such debates.


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Re: Our Bhagavan-Stories
« Reply #1519 on: March 13, 2016, 06:28:19 AM »

Kunju Swami hails from Palakkad, Kerala.  He came to Bhagavan Ramana, when He was on the
Hill.  He had good omens.  Mother Azhagamma was also there at that time.  Bhagavan Ramana
made Kunju Swami feel the peace in His presence.  A couple of weeks passed.  Kunju Swami
felt that the Samadhi anbuhava, the peace, that he had with Bhagavan Ramana can be attained
even at his house in Kerala.  He returned to Kerala.  Within a few days, all the Samadhi anubhava
evaporated.  He became full of wrong emotions and 'normal' life tendencies.  He rushed to
Bhagavan Ramana back.  Bhagavan Ramana smiled at him and said:  Be here.  This Place
(Tiruvannamalai) will only give you permanent abidance.  You do not go elsewhere.  From that day,
Kunju Swami never left Bhagavan Ramana and he used to go out of Tiruvannamalai only when
Bhagavan Ramana told him to go.

Kunju Swami recalled years later:  If Samadhi can be obtained in any place, permanently (even
without adequate sadhana), then why should Bhagavan Ramana, have come from Madurai to
Tiruvannamalai?  Bhagavan Ramana Himself says in Sri Arunachala Ashtakam, Verse 1: 
"When there was some "maruL" 'trace of confusion' came and when the Hill drew me near..."

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1520 on: March 13, 2016, 06:31:49 AM »

Rajapalayam Ramani Amma, a young widow, from an orthodox non-Brahmin family was a timid
lady right from young age, not even coming to the outer portals of the house, due to her
widowhood as well as timidity.  She was reading Srimad Bhagavad Gita but without understanding
anything.  One day a friend of her gave the Tamizh biography of Bhagavan Ramana, Sri Ramana
Vijayam (Sri Suddhanda Bharati).   As soon as she touched the book, she lost all body consciousness!
With some difficulty, she returned to the house from the gates, after receiving the book.  She sat on the
cot and started opening the book, saw Bhagavan Ramana's picture inside and again had a loss of body

With the help of an old widow, she came to Bhagavan Ramana, to Tiruvannamalai.  She went
into the outer meadow, near the Iluppai Tree, and asked someone where was Bhagavan
Ramana.  Bhagavan Ramana came but she saw only a thick column of light.  Jyoti Darsanam! 
A few seconds later, she saw His form, in body.  She remembered the dream of Siva Linga, that
she had many times in the recent past.

She knew that she had finally arrived!

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1521 on: March 14, 2016, 06:25:23 AM »

The sole purpose of the manifestation of eternal guru in a transitory form, is to teach us
by words and example, thereby enabling us to understand the nature of Reality and the
means by which we can attain it or merge with it.  Since the teachings of the "human guru"
remain and are available to us even after he has cast off his human guru, if we have to
understood his teachings correctly, there is absolutely no need for us to look for any other
human manifestation of the guru.

Bhagavan, even when He was living in His human forms, taught us that He is not the human
form that we mistake Him to be, and that the real Guru is within us.  The sole aim of all that
He taught us was to turn our attention within, away from all forms, both human and otherwise.

Therefore the answer to the question, "Do we really need a human guru?" depends upon the
sense in which we understand this term "human guru".  If we understand it to mean the one
eternal guru manifested in a human form, whether that human form is living at present or lived
sometime in the past, then it is correct to say that we do need such a 'human guru' to teach us
that the peace, happiness, absolute reality and true knowledge that we all seek are our own
essential self, and that we can attain them only by turning our attention inwards to scrutinize
our own true being and thereby to know what we really are.

However, if we understand the term "human guru" to mean specifically a 'guru' who is currently
living in a human form, then it is not correct to say that we need such a 'human guru' -
or living guru - as some other people describe such a person.

As Sri Sadhu Om used to say:  If we want to depend upon such a living guru, we will end up
being disappointed, because that living guru will one day become a dead guru!

(Source:  Michael James, MP - April - June 2007)

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1522 on: March 14, 2016, 11:12:44 PM »
Bhagavan expressed similar views in Day by Day with Bhagavan (18th January, night, 1946) when conversation in the hall turned to the various concoctions (kaya kalpas) that were used by those who wanted to prolong their lives:

The talk turned to various recipes suggested by various people about kaya kalpa. Bhagavan mentioned a few kalpas based on camphor, a hundred year old neem tree, etc., and said, 'Who would care to take such trouble over this body? As explained in books, the greatest malady we have is the body, the "disease of birth", and if one takes medicines to strengthen it and prolong its life, it is like a man taking medicine to strengthen and perpetuate his disease. As the body is a burden we bear, we,should on the other hand feel like a cooly engaged to carry a load, anxiously looking forward to arrival at the destination when he can throw off his burden.'

44 Guru Vachaka Kovai
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #1523 on: March 15, 2016, 06:48:18 AM »

On 15th April 1946, when Suri Nagamma was circumambulating the Old Hall, Bhagavan Ramana

"Have you learnt it from Ravanamma?...."  After that He said:
"After all, the proper pradakshina is going round the Self, or, more
accurately, to realize that we are the Self and that within us all
the countless spheres revolve, going round and round, as described
in Ribhu Gita III.39."


The contemplation that I am the perfectly full, blissful Self
Is the scattering of flowers in worship,
The contemplation that the universe with its myriad activities
  revovles around me,
Constitutes the prescribed cirumambulation.
The contemplation that all will ever bow to me,
And I shall never bow to anyone,
Ever constitutes the bow (namaskaram),
To the great Linga of the Self.

  - Verse translation by Dr. H. Ramamoorthy and Nome


Lingeshwara Rao gives a verse transation as:-

Referring "I am the all blissful Self"
Is worship as with words and flowers,
True cirumambulation is the thought
"In me the million universes roll"
He who knows all beings bow to him
And he to none
He bows before the Mahalinga Siva.   


Lingeshwara Rao's book is based on the original Sanskrit, VI amsa
of Siva Rahasyam.  The Ramamoorthy & Nome's translation is
based on Tamizh Ribhu Gita, rendered by Bhikshu Sastrigal, (alias
Ulaganatha Swamigal), which Bhagavan Ramana often refers.
The arrangements of verses are some what at variance in both
the books.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1524 on: March 16, 2016, 06:47:13 AM »

Kenneth Rose writes in the book The Light of the Self, a memoir on visit to Bhagavan Ramana. 
The following is a further extract, from the extract given in Mountain Path, July-Sep 2009:

As I sat in front of Bhagavan's couch in the Old Hall during the long quiet periods between meals,
I began to trace out the place where my sense of being myself emerged from the background of the
true Self.  It was not easy, since the stream of images and thoughts that constitute the mind gushed
up ceaselessly like a fountain from a hidden source. But occasionally, the stream would suddenly
vanish and a clear expanse of awareness free of the stains of images and thoughts would unfurl itself
crisply like a white banner in my awareness.  Then I knew with intuitive directness and certainty
that the Self is more real than the mental and physical worlds, which otherwise seem to be the true
and final boundaries of the real.

Other times during meditation, I felt as if a door had opened out beneath my mind, and I passed over
into an alternative reality, which is infinite in all directions.  This change in consciousness was sudden,
and the barrier between the prison of Aham, the false self, and the freedom of Atman, the true Self,
appeared like an insubstantial film or coating, no more durable than a bubble.  Then currents of Bliss
from the hidden source of life, Brahman, pierced me like golden waves of light, and in the cave of my
heart, Atman, the true Self sang me awake and a wine of Prema, of divine love, intoxicated me.  I felt extraordinarily light*, as if I could float off at any moment like a leaf lofted by a light summer breeze.

These moments of illumination were elusive, and I fell quickly back into my ordinary mind, which was
colored by a basic theme of dissatisfaction, edged with anxiety about illness, loss, and death.
But at least I had seen the other country, the country without tears.  And now that Bhagavan was my
Guru, even if He was no longer present in a physical body, for I sensed that I was being inwardly
guided in the practice of self inquiry by Bhagavan, who had promised His devotees that death of His
body was not the death of His Presence, which would ALWAYS BE AVAILABLE TO EVERYONE WHO

(*  The Unbearable lightness of the Being - J.D. Salinger)

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1525 on: March 16, 2016, 06:48:48 AM »

During the last days of Bhagavan Ramana in this world, when His cancer was giving excruciating pain,
two attendants on different days asked Bhagavan Ramana:

Swami!  Is it paining?

Bhagavan Ramana replied:

1.  It is paining like the sting of a honey bee.

2.  Yes. The body is paining.

Bhagavan Ramana had always been subtle in His views.  It is quite difficult to interpret His replies
for such questions.

But the fact is Dr. Guruswami Mudaliar who did surgery said:

This is spindle-type cancer pain.  It is as if a spindle is rotated
into the wound.  The pain will be as excruciating as if a lorry
is running over your arm!

What to say?

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1526 on: March 16, 2016, 07:17:35 AM »
Certainly his body was in a lot of pain.  Given the limited treatment options for sarcoma those days and that no pain killers were administered (that I know of). There was one incident when somebody accidentally touched his bandaged arm. For a moment Bhagawan reacted in pain. But while the body was ravaged by the disease and the pain, his (non) mind was merged in the Self.


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Re: Our Bhagavan-Stories
« Reply #1527 on: March 17, 2016, 06:51:46 AM »

The universal consciousness cuts across all barriers.  That is why it is universal, limitless, beyond
names and forms.  A  person who has realized this Advaita Siddhi sees in every form and name
the Consciousness. 

Saint Jnana Deva, who was in and out a Panduranga (Krishna) bhakta had this Advaita Siddhi
towards the end of his life.  He stopped going to the temple, sat simply on the banks of Chandrbhaga
river and whatever devotees gave him, he was eating.  Once devotees placed a couple of roti (bread) pieces
and some jaggery on a leaf and left.  Soon a dog came and grabbed one roti and was running away.
The devotees were aghast not knowing what to do?  Jnana Deva ran behind the dog, caught it
and said: O Panduranga, you have taken only the roti.  How will you eat this dry food.  Why not you
take this jaggery also?

Bhagavan Ramana once had a monkey which was stoned and beaten up.  He used to nurse it everyday.
Soon it became alright.  On seeing the wounds healed up, He rejoiced.  The same was the case
with another dog also.  Sri Arunachala Pancharatnam Verse 5:

Unnaikkandu ellam unnruvai
Anniyamil anbu seyym annon.....

He who, with Heart to you surrendered,
Beholds for ever you alone.
Sees all things as forms of you
And loves and serves them as none other
Than the Self, O Arunachala!
Triumphs because he is immersed
In you whose being is pure bliss.

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1528 on: March 17, 2016, 06:58:36 AM »

I am trying to tell you the dangers of seeing the Jnani only as a body.  All mind's mischief starts
only because of that.  Is it not?  After Bhagavan Ramana's Mahanirvana, many people thought
that everything was over and they packed off to their places.  Only a few like Chadwick,
Arthur Osborne, Kunju Swami, Annamalai Swami and the Sarvadikari Chinnaswamy remained. 
But those guys who went away came back in one or two years, because Bhagavan Ramana
was transmitting His grace not as a body but as the Presence.

The Ramana Nagar colonly which became almost totally vacant started filling up slowly.   

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #1529 on: March 19, 2016, 06:46:42 AM »

Once Bhagavan Ramana made a small four line Tamizh poem describing the Jnani's state.
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes
are there on his body or not."

Bhagavan Himself changed some words and meter and finally completed this poem.  A copy
was made out by Devaraja Mudaliar in his notebook.  Bhagavan Ramana further added
that there is no corresponding verse in Bhagavatam about this concept, but in Sita Rama
Anjaneya Samvadam, a Telugu work, this state is given in great details while speaking about
Jnani's state.  Balarama Reddiar who was in the Hall at that time said:  Sita Rama Anjaneya
Samvadam is to the Telugus what Kaivalyam is to the Tamizhians.  The book is full of advaita

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.