Author Topic: Our Bhagavan-Stories  (Read 201091 times)

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1560 on: May 19, 2016, 07:26:21 AM »



So long as our wants are genuine and just adequate for our living (with minimum wants),
Bhagavan Ramana surely helps if one surrenders to Him.  Death is a certainty and Bhagavan
Ramana does not interfere with it everytime, and perhaps very rarely.  Sickness and ailments -
yes, He will cure to the extent that our prarabdha permits. 

Once there was a purohit of Sri Mathrubhuteswara Temple.  He had some problem with his legs
and he could not move about much.  He could not attend to the Puja functions. But he took it
with perseverance, praying only for Deliverence.  Sri Ganesan, the eldest of the three brothers
went and saw him in the latter's house.  Ganesan said:  "Sastri! You have done so much guru seva
for Bhagavan.  But still, Bhagavan does not help you, look at your "kaal" - in Tamizh leg.  Sastri
smiled and said:  "Ganesa!  Why do you blame Bhagavan for this "kaal" - leg?  My "mukkaal" is alright,
you know, with Bhagavan's grace.  And I am satisfied."

Even in that miserable state, Sastri punned on the words "kaal" and "mukkaal".  Kaal in Tamizh also
means one-quarter.  Mukkaal means three-quarters.  His three quarters, i.e. rest of his body
is okay, with Bhagavan's Grace.  Then why should he much bother about only the leg, one quarter?

This is the way, one should take Bhagavan's grace, if he is a sincere devotee.

Arunachala Siva.   

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1561 on: May 20, 2016, 06:35:28 AM »

Bhagavan Ramana helped Ranga Iyer (Rangan) in many ways to get over his difficulties. It is all
Guru's Grace, that worked miracles in Rangan's life.  He also did that for Jagadeeswara Sastri,
who suffered from colon cancer and was nearing death in Tiruvannamalai hospital.  When doctors
asked Bhagavan Ramana how to proceed further, He merely told them to continue a particular
medicine.  Jagadeeswara Sastri got cured and came back to the Hall soon.  He was present when
Kapali Sastri was reading Ramana Gita Prakasa in the presence of Bhagavan Ramana.  Kapali Sastri
became speechless seeing his survival, even though Sastri looked very weak and thin, he was
alive and kicking and lived a few more years.  He did with the young boy Ramanan, when the latter
was bitten by a snake and was black and blue nearing death.  Bhagavan Ramana touched him
and he got well.

But Bhagavan Ramana did not want to do such miracles at the drop of His hat.  He did occasionally.
He once told that if He started raising the dead or near-dead people everyday, then the Asramam
would be filled with corpses!  That was not His mission!

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1562 on: May 21, 2016, 07:27:54 AM »


Bhagavan Ramana used to tell His devotees, that good things that come to you, can be availed/enjoyed
and this will not create any effect for you.  Once Annamalai Swami was asked to distribute
some sweets brought by a devotee to one and all.  Bhagavan Ramana took one piece and Annamalai
Swami distributed them to others.  Annamalai Swami found the sweet so delicious that he took one
more piece when he had gone away for distribution. As soon as he returned to the Hall, Bhagavan
Ramana asked him whether he took one extra piece.  Annamalai Swami agreed.  Bhagavan Ramana
mildly chided him.  From that day, Annamalai Swami decided not to do anything, without Bhagavan's
prior consent!   But on an identical situation, Bhagavan Ramana told Devaraja Mudaliar to take one
extra piece of sweet, since there were too many. When Mudaliar hesitated,  He said  "Take
one extra, it will not create any effect to you upon such action by you."   

He told once in the dining hall, to the servers:  "Give more food to Dhandapani Swami.  He does
a lot of physical work and he needs more food.  When Dhandapani Swami hesitated, Bhagavan
Ramana compelled him saying that there was no harm and the concept of "equal distribution"
would not arise there.

Arunachala Siva. 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1563 on: May 22, 2016, 07:26:18 AM »


After the visit with Ganapati Sastri, I went again to see the Master in the Cave.  The Master smiled
at me and asked one most private question about my life.  I immediately understood that with His
very look, He would read anyone like an open book!

He then gave me some fruits, cooked rice and ghee.  He also gave me a spoon-like implement
made out of coconut shell!  He then gave me some milk out of desiccated coconut.  As I was eating,
He described me very important details of my past life.  He has seen hundreds of people in His life.
But I understood that with His Wisdom-insight, He reads every one like an encyclopaedia.

I sat with Him for over three hours and He talked to me many many things. 

I realized that He is a complete Master of Wisdom.

(Source: Glimpses of Life and Teachings of Sri Ramana Maharshi,
Frank H. Humphreys.  Translated by me from Tamil Version, Guru
Ramana Tiruvadi Vazhvu.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1564 on: May 22, 2016, 07:29:26 AM »



Sri Narayana Iyer, who was a Sub Registrar for long years, with good career record, was suddenly
transferred to Tiruchy, by his senior officer, who had some for no reason, developed some grudge
against him.  Devotees were wondering why Narayana Iyer should have this misfortune for no fault
of his.  Devaraja Mudaliar asked Bhagavan:  "Bhagavan!  Why should such things happen even to
your ardent devotee?  How can you keep quiet?" Bhagavan, as usual, kept silent.

Devaraja Mudaliar decided to sing the famous Vel Vaguppu, of Arunagiri Nathar next morning in the
Hall.  This song sings about the glories of Vel, the Javelin of Skanda, in removing the obstacles of
the devotees.  He wanted to sing to invoke the grace of Bhagavan for Narayana Iyer. 

When Devaraja Mudaliar was singing in the Hall, the famous lines from Vel Vaguppu:

"When a devotee prays to you with intense love,
And if anyone wants to harm such a devotee,
You shall vanquish him along with his lineage.
You are ever my support..."     

As he was singing this line, Narayana Iyer suddenly appeared in
the Hall to leave for Tiruchy.  He prostrated to Bhagavan and left
with heavy heart.  But Devaraja Mudaliar found this as good omen.

After a few days, Narayana Iyer returned to the Hall, with happy
news that his transfer had been cancelled after he reached Tiruchy!
He quickly visited the temples in and around Tiruchy and returned
to Tiruvannamalai, for rejoining his job.

*

You have taken hold of this slave, with your love,
This dog, lowlier than lowly dog, at Your own will,
This birth, which is Maya is ever in your control.
Who am I to investigate?  What is my right?
You give me another birth or place me
At Your anklet-wearing feet, O Lord with eye on the forehead!

  -  Kuzhaitha Pathu, Decad on Melting, Verse 8, Tiruvachakam.
    Manikkavachagar.

(Source:  My reminiscences.  Devaraja Mudaliar.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1565 on: May 22, 2016, 07:33:56 AM »


Once Devaraja Mudaliar observed that a devotee who had come to the Asramam lose his bag
containing money, plantain fruits and some clothes.  The monkeys had taken them when he had
left the bag near the office.  He became very said since he had lost all money and there was not
even any money for his return journey. All devotees took pity on him.  Devotees were asking among themselves why these miseries when a devotee had come for Bhagavan's darshan.  This was informed
to Bhagavan also.  Bhagavan, as usual, kept quiet.

After some time, the monkeys which had taken only the fruits threw away the bag and the devotee
picked it up with great joy.

Devaraja Mudaliar (who was never tired of asking questions to Bhagavan), asked Bhagavan Ramana: "Bhagavan!  Why these miseries first come about and why these miseries go away after a period of
anxiety and sorrow.  If God had been kind, why should the miseries happen at the first instance?"

Bhagavan Ramana replied, after some silence:  "Unless such miseries happen and then go away,
the human beings will not think about God and his grace!"  Devaraja Mudaliar was pleased
with the answer.

*

Without a seed, You shall grow grains and harvest them.
You shall make and unmake the worlds at your sheer will.
You have made this lowly dog, stand at the gates
of Your Temple like a man in frenzy.
You made this wastrel to be loved by all your great devotees.
Will You ( a gardener) cut off the tree that he has grown,
Just because it produces poisonous fruit?
I am also like that, O my Lord.

  - Tiruchadakam, Holy Hundred. Verse 10.6.  Tiruvachakam.
    Manikkavachagar.

(Source:  My reminiscences - Devaraja Mudaliar.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1566 on: May 23, 2016, 07:17:06 AM »



Once, the secretary of the Governor of Pondycherry came with his staff to have darshan of
Bhagavan Ramana.  He had brought a large paper with a lot of questions for clarification.
He submitted the paper to Bhagavan Ramana. The questions were in French and
were quite complicated.  Bhagavan Ramana asked me (Balarama Reddiar) to translate them
into English and tell Him.  I myself found it difficult to translate even though I know French.

Bhagavan Ramana, looked at me and understood my predicament. He then said:
"Alright, give me the substance, and that will do."

Then with hesitation, I told Bhagavan Ramana about the import of the questions and added
that the gentleman wants the answers not merely in words but also as EXPERIENTIAL.

Bhagavan after a second, gazed at the questioner.  About thirty seconds passed. 

The gentleman started shivering and shaking and his eyes were shedding tears copiously.
He then said in a nervous tone: "Bhagavan!  Not now.  Not now."

*

Making the jackals into horses
You made all magic
And turned the entire Madurai,
of the King of South, go in frenzy.
O the Lord of Tiruperundurai!
O the Rare Substance, the remover of sins.
O the floods of Pandya country.
O the Effulgence, rare to witness!
I do not know what to do.

   - Ananda Maalai - The Garland of Bliss.  Verse 7.
      Tiruvachakam, Manikkavachagar.

(Source:  Sri Ramana Mathuraanubhavam, Nidimusali Balarama
Reddiar.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1567 on: May 25, 2016, 07:18:59 AM »

The two barbers:


Both Subbarayan and Natesan 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.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1568 on: May 25, 2016, 07:21:56 AM »


Suri Nagamma:

Suri Nagamma's life is one great wonder.  Even for writing Letters from Sri Ramanasramam, she
had some opposition.  Sarvadhikari did not want her to write anything, after some time.
Bhagavan Ramana kept as usual mum.  But later Sarvadhikari  relented and today we have got 2
volumes of her letters which are simple (and not pedantic like those of Munagala and others)
but very revealing in regard to Bhagavan Ramana's teachings.

Devaraja Mudaliar used to make fun of Suri Nagamma calling her as Telugu Secretary of Bhagavan. 
Bhagavan Ramana used to refer any matters regarding Telugu poetry to her.  Like that, Muruganar
was His Tamizh Secretary, Kavyakanta was His Sanskrit Secretary and Devaraja Mudaliar himeself
was His English Secretary!

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1569 on: May 25, 2016, 07:24:43 AM »


Sampurnamma:

Bhagavan Ramana's humor is itself quite harmless. His children were also making jokes like Him,
without harming anyone and at the same time revealing highest Truth.

Once one kitchen server, I think it is Sampurnamma, served Bhagavan Ramana with more of rice.
Bhagavan Ramana told her:  It is quite a large quantity.  Sampurnamma said:  "What is
large?  What is small?  It is all in the mind!"

Bhagavan laughed heartily and said:  "O, You are telling my teachings to me!"

Arunachala Siva,

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1570 on: May 26, 2016, 07:40:22 AM »



Arthur Osborne writes in the above book:

I had been a great meat-eater all my life, taking meat daily, often, in one form or another,
three times a day, morning, noon and night, except for a short period at Oxford when I had been
a vegetarian as a result of reading Leonardo da Vinci's saying that we are all cemetries of dead
animals.  At Tiruvannamalai, we ate less meat than ever before but did not completely renounce it.
By the time, we moved to Madras we had given up cooking meat at home, but every Tuesday I
used to go into town at lunchtime to lay my weekly stock of tobacco and I could eat meat at a
restaurant.  One Tuesday, I ordered a chicken pulav but when it arrived I felt I could not just face
the thought of eating it.  It was not any theoretical objection or even feeling of compassion for this
chicken, just an inner revulsion.  So I sent it back and ordered for fried fish instead.  Next Tuesday,
I repeated this order, but I had the same feeling about that also and sent it back.  I never ate
meat or fish again.

The meditation sets up a finer vibration and to in some ways makes one more sensitive to food and environment.  The point had been reached when vegetarianism had become a necessity.

I soon gave up smoking too.  I felt that smoking is also a sort of undercurrent so I felt that it was
a spurious imitation, an actual impurity once the meditational vibration was awakened.  I
had twice before in my life given up smoking.  Both times, I started again about six months later.
This time, however, it was final.  I gave it away with the remaining tobacco in my pouch and all
my pipes to a journalist, who fancied himself as a pipe smoker.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1571 on: May 26, 2016, 07:46:03 AM »



S. Kannikeswarier writes:-

One day, when Bhagavan was looking into the affairs of the temple building, I approached Him
and asked the following question.

"How can action which is subdued in a state of Mukti emerge
and continue to function?"  Bhagavan favoured me with the
following reply:

"The all pervading infinite Self brings about the actions and they are
done through the means of indriya karanas.  The person's ahamkara or
the little self is doing nothing. It is also incapable of doing anything. When an
author is writing with a pen, he is so much absorbed in his idea that he forgets
that he is writing with the pen with his own hand.  Nor is he aware of his body.
Once he consciousness dawns that he is the person that is writing it, that it
is hand and his pen that writes it, the flow of his ideas is arrested.
He comes down from the all-absorbing world of idea and becomes aware of his pen, his
hand and his body and he is not able to write any further.  The pen, the hand etc., are
separate inanimate objects and the Atma Sakti alone is capable of giving life to them and
make them work.  Although the indriya karanas are there, yet the time when they are
absorbed in the Atma Sakti, he will not write. 

"Therefore, the happiness and sorrow which are the results of actions do not affect the
indriya karanas or the Atma, the witness and Karta (doer) of all actions.  If a man were to
see his reflection in the boiling water, the heat does not affect his face, nor does it harm in
any way his reflection in the boiling water.  So also the results of one's own actions do not
affect the Atman or the ahakmkara, "the little self".  It is a myth or maya (delusion).
A man bitten by a snake in a dream, does not on awakening attempt to cure himself.
The tiresomeness of the sukshma saria (subtle body) due to over work in dream world, is
not at all felt on his awakening from the dream. 

If one, in his own imagination, weaves that he was round the world in a minute, his
physical body does not get tired.  We, the embodiment of Atma have no sufferings.
 All things appear on account of myth. The lightning produced on account of the clash
of clouds in the sky do not affect the Space.  If we, therefore, realize that we are part and
 parcel of the big Atmic force, there is no reason why we should falter and get confused in
our lives.

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

Arunachala Siva.   

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1572 on: May 27, 2016, 07:48:23 AM »


In his Ramana reminiscences, K.R.K. Murthy writes:

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 favourably 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.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1573 on: May 27, 2016, 07:50:05 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. 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1574 on: May 28, 2016, 07:33:24 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?  Yhis 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 de-hypnotize
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.