Author Topic: Our Bhagavan-Stories  (Read 199214 times)

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1575 on: June 03, 2016, 07:39:02 AM »




The Hill story is like this:  Seeing Bhagavan Ramana,
(He was very young then) roaming all around the Hill, the old
cooly lady remarked:  "Fie, You be put in pyre.  summa sivanenu
irrukkapadatha?  Will not you be still, as Siva, why are you moving
here and there?"  This, Bhagavan Ramana said was the highest advice for Him.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1576 on: June 03, 2016, 07:41:24 AM »



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 #1577 on: June 04, 2016, 07:36:42 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 encyclopedia.

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 #1578 on: June 04, 2016, 07:41:00 AM »




Himavan is the king of Himachala and his wife is Mena Devi. Their only darling daughter is Uma.
Once Brahma and Vishnu came to Himavan and told him to give his daughter in wedding
to Siva.  Siva came to see Uma and was happy and indicated his liking to marry Uma.  Himavan
became thoughtful.  This guy has not mother and father.  And his caste is not even known to us.  We do not know his gothra, lineage.  How can we give our daughter?  Mena Devi said:  It does not matter.  If he has no mother and father, it is in a way good, for Uma will not suffer at the hands of a mother
in law or a sister in law!

The wedding took place in a grand manner.  Kubera came as the best-man for Siva.  Brahma and Saraswati, and Vishnu and Lakshmi attended the wedding and gave the couple a lot of costly gifts. 

Finally Siva took leave and left with Uma.  He said that they are going for honey-moon to Tiruvannamalai.
"It is a very cool place here.  Annamalai is quite hot.  So, for a change, we propose to go to Tiruvannamalai
for honey-moon. 

Himavan exclaimed:  "Oh!  To Annamalai?"

Siva said:  "Yes, to Annamalai.  I own that Hill."

Himavan became very happy.  O, our son-in-law is also the owner of a Hill.  Then, I should say that he
belongs to our caste! He and Mena Devi happily saw the couple off to Tiruvannamalai!

*

One girl to another:-

His temple is the cremation ground!
He wears the tiger skin as a nice apparel.
He has no mother, no father, He is all alone...
(What is the glory of your Siva?)

The other girl answers:

What if, He has no mother or father.
What if, He is all alone, a destitute.
You don't know His valor, if He gets angry,
All the worlds will burn to gravel and dust!

  - Tiruchazhal - Holy Verbal Duel - Verse 3. Tiruvachakam.
     Saint Manikkavachagar.

(Source:  Idea from some old Tamil book.)

Arunachala Siva.   

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1579 on: June 05, 2016, 07:34:20 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.

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Re: Our Bhagavan-Stories
« Reply #1580 on: June 08, 2016, 07:20:05 AM »


Cycle Ramaswami Pillai (whose Samadhi is there inside the Asramam, along with Muruganar's
and Viswanatha Swami's) was going for circumambulation of the Hill.  It was through the middle
path that he was going.  He lost his way in the middle and was perplexed not knowing what to do.
Suddenly a dog appeared in the scene, and walked in the front, taking deviation at a particular
place and put Cycle Ramaswami Pillai in the correct path.  Ramaswami Pillai was horripilated and
thanked Bhagavan Ramana.  He was wondering whose dog that it could be.  When he returned
from the circumambulation, he found to his astonishment that the dog was waiting at the entrance
of the Old Hall and after seeing Pillai's safe return, suddenly ran away and disappeared!

Ramaswami Pillai said:  Even though it may appear a trivial incident, it strengthened by faith
in Bhagavan Ramana, who is always a guide for devotees in distress, abatbandava. 

Arunachala Siva.   

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Re: Our Bhagavan-Stories
« Reply #1581 on: June 08, 2016, 07:23:50 AM »


I was born in 1916, in Mavelikara, a village in South Kerala.  My mother who was of a pious disposition
used to serve sadhus and was happy to help them in various ways.

Once when I was in Pandikkan Mazhi Math, between Madurai and Manamadurai, on my pilgrimage to Rameswram.  The Math was managed by one Narayanaswami, who had stayed at Sri Ramanasramam
for some time.  He spoke to me about Bhagavan and gave me the full address of Sri Ramanasramam, Tiruvannmalai.

From Rameswaram, I came directly to Tiruvannamalai.  This was in 1938.  I was overcome with joy
when I saw Arunachala.  After spending a few days at the Virupakshi Cave, one day I came down
to Sri Ramanasramam, with a sadhu.  When we arrived, Bhagavan had just returned from His afternoon
walk to the Hill and was sitting in the Hall alone.  He looked at us and smiled.  I can never forget
that smile.  After sitting in His presence for sometime, I returned to the Cave.  Thereafter I used
 to visit the Asramam daily and have darshan of Bhagavan.

Soon I changed by abode from Virupakshi Cave to Skandasramam and finally after 7 years
(during which I had begged for alms), at various places, I finally obtained Bhagavan's Grace,
the good fortune of serving as His personal assistant from 1946, till His final Nirvanana on
14th April 1950.

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

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1582 on: June 10, 2016, 07:40:53 AM »


Perumal Swami's life was a classic example as to how the undying ego finally wins.  He was a great
attendant to Bhagavan Ramana. Later, he became somewhat embroiled in the infatuations to power
etc.,  There were many contenders to the Asramam manager-ship. Brunton, Swami Niranjananada
Swami, why even Kavyakanta Ganapati Sastri and Perumal Swami.  They perhaps believed that
being a Manager or Sarvadikari, they could be 'close to Bhagavan' and will have the chance of
introducing themselves as Manager...  etc., to important foreign visitors and local Maharajahs.
Definitely finance was not the attraction.  Even Muruganar was  asked to take over, which he politely
refused.  The final selection was shortlisted to Kavyakanta and Swami Niranjananda. Bhagavan
did not give any 'opinion' in the matter.  Devotees selected Niranjananda Swami.  Even Kavyakanta
had some heartburn in this issue.  But his faith in Bhagavan was unflinching.  He came out of the
Asramam for sometime.

Now, coming back to Perumal Swami's further deeds of ego, he had earlier made a metal image
of Bhagavan while they were in the Hill.  He wanted the image to be taken as procession into the
streets of T'malai with people spitting on the image!  This was not supported by townspeople and
so he left it.  On another occasion, he got an Iyengar rowdy fully drunk, and made him speak all
foul words at the gates of the Old Hall.  Bhagavan Ramana did not move, even though He was
somewhat angry.  Then Annamalai Swami came to the scene and gave that Iyengar a nice slap
and sent him out and he also cautioned Perumal Swami of such a treatment, if he did not behave well.
Finally, Perumal Swami had given his savings to a person in T'mali and that person cheated him
and overnight he became a pauper.  He became sick.  He was lying on a stone bench on the
Chengam Road, asking for alms from people.  At that point of time, he came to Bhagavan Ramana
and sought His forgiveness saying that he would surely go to hell.  Bhagavan said: " I can forgive
you but I cannot forget you.  Even if you go to hell, I shall be there to support you."

Perumal Swami must have surely gone to hell.  But whether Bhagavan Ramana prayed to
Arunachleswara, to leave him back to a better birth quickly, is not known.  Bhagavan Ramana
surely might have done something to that effect.  Because, He never forsook anyone in life.
He Himself has said:  "I have come to grace people and not punish them.  If I start punishing
living beings, even a crow would not fly over the Asramam."       

His avatara as Skanda, is one of grace and not punishment even the villains. Skanda is said to have
converted the demons into his peacock and rooster so that they could always live beside him to
work out their way for liberation.

Now among the various contenders, destiny proved that Bhagavan's brother was the best choice.
Muruganar had no issues.  So the family trust might not have been created. Kavyakanta passed
away earlier than Bhagavan and his children, though spiritually oriented were not eager for the
trusteeship of the Asramam.  Perumal Swami, even if he had been good to Bhagavan throughout
his life, was a Sannyasi and thus there was no family tree after him.  Brunton himself had
not unflinching faith and his children were never heard about. Whereas, in case of Niranajananda, he had a son, who had also moved with Bhagavan right from his childhood years and hence proper orientation was there.  His son was married and he in turn had three male issues.  Hence, the family trust which was
finalized later, had no problems in later years.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1583 on: June 12, 2016, 07:35:46 AM »

From Crumbs from the table:

Bhagavan Ramana says:

Sadhaks (seekers) rarely understand the difference between this
temporary stilling of the mind (mano-laya) and permanent destruction of thoughts (mano-nasa). 

In manolaya, there is temporary subsidence of thought-waves,
and, though this temporary period may even last for a thousand
years, thoughts, which are thus temporarily stilled, rise up as soon
as the mano-laya ceases.  One must, therefore, watch one's
spiritual progress carefully.  One must not allow oneself to be
overtaken by such spells of stillness of thought.  The moment
one experiences this, one must revive consciousness and enquire
within as to who it is who experiences this stillness.  While not
allowing any thoughts to intrude, he must not, at the same time,
be overkaen by this deep sleep (Yoga Nidra) or self-hypnotism.
Though this is a sign of progress towards the goal, yet, it is also
the point where the divergence between the road to salvation and
Yoga nidra takes place.  The easy way, the direct way, the shortest
cut to salvation is the Inquiry Method.  By such inquiry, you will
drive the thought force deeper till it reaches its Source and merges therein and find that you rest there, destroying all thoughts, once and for all.     

This temporary stilling of thought comes automatically in the usual
course of one's practice and it is a clear sign of one's progress, but
the danger of it lies in mistaking it for the final goal of spiritual
practice and being thus deceived.  It is exactly here that a spiritual guide is necessary and
he saves a lot of spiritual aspirant's time and energy which would other wise be fruitlessly wasted.

The writer (Ramanananda Swarnagiri) now realized that it was to
get the important lesson at the right pooint of his progress, that
he was taken, even unknown to himself and against his will, to
Sri Ramana, though the intervention of his superior.  He had
come exactly to the position where the road bifurcates, one side
leading to destruction of thought (salvation) and the other to Yoga Nidra (prolonged deep sleep).
A way-shower or a road signpost was necessary at this stage and the way shower must necessarily
be in the shape of a personal guru, a realized soul, and perhaps by sheer acts of merit in his past
birth, and no 'known special merit' of his own in this birth, he was brought before such a realized
soul, in the person of Sri Ramana, to obtain the instructions from Him,
failing which he would have been probably groping in the same manner as the sage on the
bank of a river, in the story narrated by Bhagavan.  The following chart will, perhaps, illustrate this:

Salvation (Mukti)                                  Deep Sleep Yoga Nidra
              Moksham                                           Mosam*
          |                                                               |
          |  Destruction of Mind                                  |
          |  Conscious Concentration                           |  Stillness of
          |                                                               |  mind
          |                                                               |  Simple
                                                                             Concentration

                            \                                              /
                             \                                            /
                              \                                          /
                                \                                       /
                                 \                                     /
                                         Mano laya


                                 (Various milestones in the path)

                                                |
                                                |
                                                |
                                                |

                                           Yogic Sadhana         

(* In Tamizh = ruination)

(Source:  Crumbs From His Table.  Ramananda Swarnagiri,
              Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.
Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1584 on: June 12, 2016, 07:42:01 AM »



Sri Ramanananda Swarnagiri continues in his Crumbs from His Table:-

Devotee:  When I am engaged in enquiry as to the Source from
which the "I" springs, I strive at a stage of stillness of mind,
beyond which I find myself unable to proceed further.  I have no
thought of any kind, and there is an emptiness, a blankness.  A
mild light pervades and I find that it is myself, bodiless.  I have
neither cognition nor vision of body and form.  The experience lasts nearly
half an hour and is pleasing.  Would I be correct in concluding that all that was necessary
to secure eternal happiness (i.e freedom or salvation or whatever one calls it) was to continue
the practice till this experience could be maintained for hours, days and months
together?

Bhagavan:  This does not mean salvation.  Such a condition is termed "manolaya" or temporary
stillness of thought.  Manolaya means concentration, temporarily arresting the movement of
thoughts, old and new, rush in as usual and even though this temporary lulling of mind should
not a thousand years, it will never lead to total destruction of thought, which is what is called
salvation or liberation, from birth and death.  The practicer must therefore be ever on the alert
and inquire within as to who has this experience, and who realizes its pleasantness.  Failing this
inquiry, he will go into a long trance of deep sleep (Yoga Nidra).  Due to the absence of a proper
guide at this stage of spiritual practice, many have been deluded and fallen a prey to false sense
of salvation and only a few have, either by the merit of good acts in their previous births, or
by extreme grace, have been enabled to reach the goal of safety.

(Here Bhagavan tells the story of a Yogi, who was feeling thirsty and asked his disciple to bring
a cup of drinking water.  Suddenly he went into that trance of mano-laya and several years
passed.  When he woke up from this trance, the first question he asked was: Where is my cup
of water?)

The first thing which he asked for was water, because, before going to deep concentration,
the topmost layer of thought in his mind was water, and by concentration, however deep and
prolonged it might have been, he had only been able to TEMPORARILY LULL HIS THOUGHTS,
and when, therefore, he revoked consciousness, this topmost thought flew up with all the speed
and force of a flood, breaking through the dykes.  If this is the case, with regard to a thought
which took shape immediately before he sat for meditation, there is no doubt that thoughts
which have taken deeper roots earlier will still remain unannihilated.  If annihilation of thoughts
is salvation, can he be said to have attained salvation?

Arunachala Siva.
« Last Edit: June 13, 2016, 07:20:00 AM by Subramanian.R »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1585 on: June 13, 2016, 07:23:20 AM »




Namam as is called in Tamizh means Trisurnam, which Sri Vaishnavties apply on their foreheads.
They mark red vertical line at the midpoint of the eyebrows and then mark two white lines on either
side.  This is like applying Vibhuti by Saivites and Advaitis.

Once a devotee asked Bhagavan Ramana whether he could mark a Namam on His forehead.
Bhagavan Ramana said: Why not?

But ask Nayana (Kavyakanta Ganapati Muni) to have it first. Accordingly, the white and red sticks
were placed along with a mirror beside Nayana when he was sitting for lunch.  Nayana
saw them and without murmur applied the Namam on his forehead. Bhagavan Ramana on seeing
him, applied Namam to His forehead also.

After a minute, Nayana looked at Bhagavan Ramana and asked:

"Bhagavan!  What is this new Vesham, (adornment) today?

Bhagavan Ramana laughed and said:  You have marked.  "So also I have." 

Nayana was wonder-struck.  He picked up the mirror and looked at his face.  There was a
Namam, which he had marked without even thinking about it!

Everyone laughed!   Bhagavan Ramana and Nayana also joined
the devotees in hearty laughter.

In the end, there will be time,
When everything looks alike!

                - T.S. Eliot.

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1586 on: June 13, 2016, 07:28:03 AM »



There is no detailed account about Ramaswami Pillai in David
Godman's Power of the Presence.  There are a few instances
related to him, in Arunachala's Ramana, Boundless Ocean of
Grace volumes.

Once a party came to have darshan of Bhagavan Ramana.  On their
way, their motor-car met with a minor accident, where an old lady
was badly bruised.  They could not much help the situation.  They
admitted her into a nearby dispensary and left some money for the
expenses and proceeded.  As soon as they came to Bhagavan Ramana,
they narrated this incident.  Bhagavan Ramana was not
quite happy about the visitors' indifference, but did not say anything.

He must have given some instructions to Ramaswami Pillai.  Sri Pillai rushed to the
hospital in his cycle, checked up with the doctors and came to know that the old lady's
bruises were not serious and she had been given necessary cleaning up of the injuries, along
with medication and she had been discharged.  Sri Pillai became peaceful.  He rushed back in
cycle.  He informed Bhagavan Ramana and also the 'visitors' concerned, who had a sigh of relief.
He had bicycled  about 20 miles in about 2 hours and he was quite tired but did not show any
indication of his pain in his legs and shoulders.

On a similar occasion, as there was already some delay to proceed to the station and catch the
train, the visitors quickly took leave of Bhagavan Ramana and left the Asramam.  The evening
supper consisting of Tiruchuzhi dosas, could not be taken by them.  Bhagavan Ramana asked
Ramaswami Pillai to take the packet of Tiruchuzhi dosas and go to the station to deliver it to the
visitors if possible.

Sri Pillai rushed to the station and to his relief found that the train had not yet then left.
He checked up for the compartment quickly and handed over the packet of Tiruchuzhi dosas.
The visitors joyfully accepted the gift of Bhagavan Ramana.  Sri Pillai also became very happy
and reported the incident when he had returned to the Asramam.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 4)

Arunachala Siva.   

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Re: Our Bhagavan-Stories
« Reply #1587 on: June 14, 2016, 07:21:15 AM »

Bhagavan Ramana never cared for physical purity or impurity. Devotees who were ill had come
to Him without taking bath. Once when pall-bearers came to eat in the Asramam, without
bath, they told Him:  "Bhagavan, in Tiruvannamalai, there is no
water nearby.  However, we are very hungry. We have come after
placing a corpse in the cremation ground.  Can we eat?"   Bhagavan
Ramana said: "Go and eat first.  We are also carrying bodies which
are as rotten as dead.  Are we not carrrying this?"

Once a young lady devotee, did not come to the Asramam for darshan for 2 continuous days.
Bhagavan Ramana knew that she had been hesitating to come, due to monthly periods.  He sent
word for her on the third day morning, telling that there was no impurity excepting the mental
impurity for the human beings.

Another young girl came to the Asramam.  She had her monthly periods, as she had entered the
Asramam.  She became very guilty and was hesitating to come near Bhagavan Ramana to
do namaskaram.  Bhagavan Ramana deliberately called her to come closer and do the namaskaram!

(Source:  The spiritual stories of Bhagavan Ramana.  Banu
Ramachandran, Tamizh.)

Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #1588 on: June 14, 2016, 07:25:04 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 made,  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.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1589 on: June 14, 2016, 07:26:11 AM »



Once while in Skandasramam,  Mother Azahgamma told her son:
"As your father was bringing in those days, it would be nice if we
have small brinjals (blue round one, famous in Tamil Nadu and
Karnataka), I can prepare you a nice brinjal curry with a lot of
til oil and chilly powder!"  Bhagavan Ramana smiled and told her:
"Amma!  How can you expect this beggar-son to bring you brinjals
to make brinjal curry?" 

In the evening, a villager brought a basket full of small brinjals
to Amma and Bhagavan!  Bhagavan Ramana smiled and said:
"Amma!  Have you chanted any special mantras to get brinjals?
Now, you prepare nice brinjal curry and we can eat!"

Mother knows who has willed for small brinjals to be brought to
Skandasramam. 

Once one knows the Self,
What else is there to know?

          -  Sad Darsanam.

Arunachala Siva.