Author Topic: Our Bhagavan-Stories  (Read 200875 times)

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1620 on: July 10, 2016, 07:20:58 AM »


Just as a mother has to put herself in the state of the child, when she speaks to it, in the same way,
the Jnani, in order to settle amicably the issues that arise through no desires of his own, has
to assume the state of those who approach him.  The following stories of Bhagavan Ramana
highlight this attitude of Him.

1. A non-brahmin once questioned Bhagavan.  Referring to to one
of the names of Siva - "Obeisance to him who is a brahmin" - that
occurs in Siva Ashtotaram, he asked, "Why should the Lord be
described only as a brahmin?"

Bhagavan had to pacify him by saying, "Why should you imagine
yourself to be a sudra?  Ideas of differentiation such as 'I am a
Brahmin' and 'I am a Sudra' arise only from ignorance.  In the
real state, no differences of any kind exist."

The questioner became satisfied.

2.  On another occasion, a devotee said that his father had given
him the Sakti Panchakshari mantra.  His father, who was known
as Mantreswara (Lord of Mantras) had told him that it was the means to liberation.
The son came to Bhagavan and questioned Him about it.

Bhagavan agreed saying, "This mantra is indeed the way to liberation."

When the son raised a further question:  "If this is so, then are you also practicing
the same mantra?"  Bhagavan had to say in reply "Yes, yes, the same mantra only."

The attitudes and assumptions of the devotees that manifested in Bhagavan's presence
determined the response.

(Source:  Sri Ramana Darsanam, Sadhu Natananada.  Tr. into
English with commentaries, David Godman, Sri Ramanasramam,
Tiruvannamalai.)

Arunachala Siva.   

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1621 on: July 11, 2016, 07:27:22 AM »


Sometime in 1946, one unknown devotee was seated in the Hall, before Bhagavan and put a question:

Q: You have said here 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 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!  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 effort 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 mean
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 the 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 before me 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.

(  An ati-varnasrami is one who abides in the Self permanently, during
his life time and he need not observe any dharmas of even a
Sannyasi, like tonsuring the head, wearing ochre robe, holding a
staff on hand etc., etc., But Bhagavan Ramana did observe some of
these stipulations.  He wore a white codpiece, but had tonsure on
the full moon day every month, but did not have a staff. He had
to use a walking stick during His later years.

But He was particular that devotees should observe the asrama
codes strictly according to sastras.  Once, Jagadeeswara Sastri's
son was studying in Madurai Vedapatasala.  He had come for
Bhagavan's darshan during holidays.  He was having a flowing
hair ( a la M.K.Tyagaraja Bhagavatar of cinema fame those days)
and a muslin jubba.  Bhagavan Ramana saw him and said:  Oh,
I thought you are someone else.  Oh, how nice is your long hair
and muslin jubba!  Who will believe that you are the son of Jagadeeswara Sastri,
a Vedic brahmin, with great scholarship?.. He spoke with sarcasm.  The son of Sastri
went away and came next morning with a neatly made tuft of hair and a upper cloth
as stipulated for Vedapatasala students!

Once He saw G.V. Subbaramayya's girl having two plaits of
hair-do. He told her:  "Oh, it is nice.  Why not you have two more
plaits in front also?" After hearing this, the girl became shy and
Suri Nagamma called her to her side and neatly plaited the hairs
with a single plait and fixed nice flowers too.  Bhagavan observed:
"Now, it is nice, as per Hindu customs!"

(Source:  Ramana Manam, Ra. Ganapati's Tamizh book on Bhagavan
Ramana, Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1622 on: July 12, 2016, 07:20:52 AM »



T.R. Kanakammal's reminscences....

"I would observe that devotees like Devaraja Mudaliar, G.V.Subbaramayya, Sambasiva Rao and
others are so free with Bhagavan and why not me too?"  In those days, Bhagavan was sitting in
the Jubilee Hall, (a large shamiana on the sides of Mother's Temple, presumably at the present
Samadhi Hall), I used to quickly move from Old Hall and muster enough courage to ask some
questions to Him.  But the moment I turned into the Hall, all my courage would evaporarte.
I would almost feel that something tangibly dropping away from me.  I told Ananadammal
about it.  She said, next day, when we go for pradakshina, I shall come with you.  You may ask
any question to Bhagavan.   Next morning, we went to take Bhagavan's permission for pradakshina
at around 5 am.  Mustering enough courage, I could only say: "Bhagavan!  I am going for pradakshina."   
I could not say anything else!

Bhagavan said:  "Uh, what?"  I then realized that although I had requested permission to go for
pradakshina, no words came out of my mouth!   Bhagavan understood and said: "Oh, you are going
for pradakshina?  Who is accompanying you?"  Anandammal had to say:  "I am accompanying her." 
Bhagavan Ramana then said: "Very Good! Very Good!"

It is not only me.  Several prominent personalities have not been able to put their questions
across to Bhagavan.  There will be a remarkable transformation in their behavior from tiger to
kitten!  Without being told, they would automatically fold their hands and stand bowed in respect
before Bhagavan.

Bhagavan's spiritual force emanating from the sofa and radiating everywhere, subdued the ego
even as they enter His Presence.  Everyone had to remove their egos and leave them outside as it
were, and sit quietly before Him.

Another thing about Bhagavan was that His look would never vary irrespective of whether the
person is a long-standing devotee or someone visiting casually for the first time.  It is we who
interpret His looks according to our own state of mind.

(Source:  Arunachala's Ramana, Volume 6.  Sri Ramanasramam,
Tiruvannamalai.)

Arunachala Siva. 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1623 on: July 13, 2016, 07:49:46 AM »

How can a Brahma Jnani without thoughts, write a book or engage
in activities?

When I said Jnani is like Nature, doing certain thing without the
implements/gadgets i..e the thinking process of a mind, people
said when so many things could happen naturally like a water
spring in the Hill or a cavity on earth, due earthquake, thinking
can also happen naturally.  If that be so, then Bhagavan Ramana
should have said about "natural thinking without the instrument
of mind", somewhere in the Conversations / Tallks compiled by
devotees.  But no such reply has been found anywhere.

I think, Ribhu Gita, comes here with the answer.  The Chapter
26 Verse 25 (Tr. in English free verse by Dr.H. Ramamoorthy
and Nome) runs like this:

That which by knowing firmly as oneself
One has no need to anything else in the least,
By knowing which with full conviction as oneself
All is known for ever.
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety --
Ever abide in Bliss, without a trace of a concept (sankalpa)
In That itself as That itself.

Incidentally Sri Lingeshwara Rao's Sanskrit-English version,
does not have this!  Everything is Ramana maya.

Arunachala Siva.     

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1624 on: July 19, 2016, 12:11:11 AM »
Monthly Periods for women:


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 carrying 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 #1625 on: July 19, 2016, 12:15:41 AM »

Sri Ramana Chatvarimsat:

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.


« Last Edit: July 19, 2016, 12:19:26 AM by Subramanian.R »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1626 on: July 19, 2016, 12:18:37 AM »

The Brinjals Story:


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 Tamizh 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. 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1627 on: July 19, 2016, 12:24:21 AM »



Many people have doubt whether one should eat during an eclipse.
Whether one should take bath after the eclipse is over and then only cook
and eat. 

During Bhagavan Ramana's time, there was a lunar eclipse, which
should have, I presume, started around 8.00 PM and ended late
at night.  On that evening, Chinnaswami, the Office Administrator
had arranged for early evening meals in the Asramam, say around
6 PM.  Bhagavan Ramana was not aware of this arrangement.
The bell for supper rang around 5.55 PM for the devotees.
Bhagavan looked at the clock and was asking why the bell was
ringing now.  The devotees said about the lunar eclipse and the
early meals arrangement.  Bhagavan Ramana said:  "Why all these?
I am going to take the meals only at the usual time."  The devotees were
divided in their opinion.  Anyway a few of them went for the early supper
and others joined Bhagavan Ramana at the usual time at 7.30 PM.  However,
Bhagavan Ramana did not say anything about a bath after the eclipse and doing
rituals for forefathers (dharpanam).  He did not take a bath after the eclipse
and the rituals did not matter to Him since He was an ativarnasrami!

After knowing the Self,
What else is there to know?

                        - Sad Darsanam.

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1628 on: July 19, 2016, 12:32:41 AM »


N.R. Krishanmurti Iyer writes:-

One evening (in Madurai), I went with Venkataramana Iyer to the home of Suppiah Tevar.
Both of them were boyhood associates of Bhagavan Ramana.  Tevar's home was like an
Ashram.  He had a meditation room in which the object of worship was only a photo of Ramana
that was surrounded by dumb-bells and other implements that were used by Tevar as a physical
education teacher in the school. 

We all assembled in the room for meditation.  Iyer was reading the
18th chapter of Sri Ramana Gita.  The chapter sings the glories of
siddha purushas of whom Maharshi was the foremost, being Arunachala Himself. 

As I started listening with my eyes closed, a most amazing and
unusual experience overtook me when the stanza beginning with
the word Nilaravinda.... (Ch.13.13) was recited. 

I suddenly experienced a coiled luminous serpent moving upwards
from the base of my spinal column.  It flashed upwards to my
cranium, spreading out as a canopy of lightning streaks that were
gathered into a bright, roseate spot of light at the base of my nose,
between the eyebrows.  It returned immediately as a luminous coil
winding a reverse cycle around the spinal column down to its
starting pointing at the base of the vertebrae.  The streaks were of
different colors.  One was roseate and the other was of a pale
blue color.  At the same time, the broad based cone of Arunachala
appeared over my head.From its peak, an avalanche of nectar descended
into my head and drenched my whole body with an indescribable bliss.
I lost consciousness of my body for a brief eternity, the luminosity alone remaining
clear and bright.  A little later, my body consciousness returned.  All the luminosity
disappeared except the one between the eye brows, which continued to persist until
I had more experiences under the gaze of the Maharshi during the Sri Ramana Jayanti
of 1935-35 in Sri Ramanasramam.

I did not breathe a word to my friends about my experience.  Of course, they knew that
something unusual was happening to me, but they merely thought that I was in a trance.
After meditation, we wended our way to Adimulam Pillai Agraharam. As we walked
home, I was barely conscious.  Iyer and Tevar had to support me by taking my arms on
either side.  Although I was semi conscious, I distinctly recollect that the full moon was shining
in all its glory. As we approached Sri Ramana Mandiram and faced the terrace of
Meenakshi Temple, I saw an astonishing sight.  A queenly beautiful young woman of about
eighteen years, decked in gold-spangled sari and glittering ornaments was standing.
She had rounded cheeks nand glowed with the transparency of polished emerald
and lustrous eyes that shed the cool radiance of the moon.  It was Goddess Meenakshi
herself in human form!  I was overpowered with the vision and I became almost unconscious.
My friends lifted me up and delivered me to my anxious wife at about 11 PM.

Next morning I became normal.

(Source: David Godman, Part I, of the Power of the Presence.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1629 on: July 26, 2016, 07:54:26 AM »

On 15th April 1937, a frequent visitor to the Asramam, asked the
following to Bhagavan Ramana:

Visitor: Arjuna saw the Divine Form of Sri Krishna.  Was that vision
true?

Bhagavan:  Sri Krishna started the discourse in Chapter 2 of the
Bhagavad Gita with:  "I have no form," etc., But in Chapter 11,
He said, "I transcend the three words...."  Yet Arjuna saw these
in Him.  Again Sri Krishna said:  "I am Time".  Does Time have a form? 
If the universe is His form, should it not be uniform and changeless,
He being the Changeless One?  The solution to these apparent contradictions
lies in His statement to Arjuna:  "See in Me all you desire to see..."  which
means that His form varies according to the desires and conceptions of the seer.
Men speak of divine visions, yet paint them differently with the seer himself in
the scene.  Even hypnotics can make one see strange scenes and phenomena,
which you condemn as tricks and jugglery, whereas the former you extol as Divine.
Why is this difference?  The fact is that all sights are unreal, whether they come from
the senses or the mind as pure concepts.  THIS IS THE TRUTH.

***

About the visions and apparitions, mentioned in the above conversation, Brahmasri
Nochur Venkataraman, mentioned two anecdotes:

1. Some one asked Bhagavan in the Old Hall, "Bhagavan!  If
Siva appears before you, what will you ask him?" 
Bhagavan Ramana, smiled and said:  "I shall ask him, O Siva.
do not keep this business of coming and going with me!"

2. Once in Tiruvanananthapuram, during early 19th century, during
the King Marthanda Varma's time, a magician said that he would show
the fights of gods and demons at a particular place in the SKY at Tiruvananathapuram.
Thousands came including the king.  Within minutes, the battle of gods and demons
showed up in the sky.  Many heads rolled, many limbs fell down, blood dropped
like rain waters, weapons and armors fell with huge metallic sounds, many in the battle
cried, horses fell without heads, rathas fell down with broken axle and wheels.

The people who came to witness ran hither and thither.  In the
stampede many broke their limbs and heads. Children cried of
suffocation and fear.  Ladies wailed.  Even the king fell down from his throne on the dais. 

It lasted for 20 minutes and everything was over.  What remained was the
people's continued wailing and weeping.  King had broken his thigh.  The magician
had the last laugh.       

*******

A disciple remarks that Sri Bhagavan often says that Maya and
Reality are the same.  How can that be?

Bhagavan:  Sankara was criticized for his views on Maya without
understanding him.  He said that:  (1) Brahman is real, (2) The
universe is unreal, and (3) Brahman is the universe.  He did not
stop at (2) because the (3) explains the other two.  It signifies
that the universe is real if perceived as the Self, and unreal, if
perceived apart rom the Self.  Hence Maya and Reality are one
and the same.       

(Source:  Guru Ramana, S.S. Cohen.  Brahmasri Nochur Venkataraman's
Satsangh in Bangalore, in Sep 2009 on Sri Dakshinamurty Stotram for 6 days.)

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1630 on: July 27, 2016, 07:55:34 AM »




Sri Lakshmana Sarma felt that the Sad Darsanam of Kavyakanta
Ganapati Sastri was not the clear-cut description of Bhagavan
Ramana's teachings.  So, he went on altering the Sanskrit verses
of Kavyakanta one by one, some of them, he rewrote entirely.
Bhagavan Ramana did not appreciate it nor did he object to it.
This went on for quite some time, I think years.  Finally, after
Bhagavan's perusal, it was decided to have them published. 
Chinnaswamy was not eager to publish them.  Bhagavan Ramana
Himself went to the office one day, and told Chinnaswamy to do
something about it.  Then it was agreed upon.  Meanwhile,
Lakshmana Sarma got them printed outside and the books were
ready.  In order not to embarrass Bhagavan Ramana, Chinnaswamy
got the copies hurriedly from the publisher and pasted Sri Ramanasramam,
on the first page,  and permitted the sales.

Now Bhagavan Ramana, what did He say, about the whole thing?
"Writing and Rewriting Sad Darsanam, (ULLadu Narpadu) was itself a
Sadhana for Lakshmana Sarma.  Let it be a Sadhana.  Otherwise,
his mind might have been thinking something else. 

Muruganar wrote 30,000 poems.  Bhagavan Ramana must have told
the same thing about this too.  Instead of having some other thoughts,
it is better to have Ramana thoughts, which I trust, is a good Sadhana,
particularly for fellows who cannot control the mind.

David Godman, after realization, wrote about 9 large volume books.
Each devotee worth his name wrote their reminiscences.  Robert Butler
and Sri Sadhu Om also wrote many books.  There are at least, 6 standard
meanings and commentaries for Sri Arunachala Akshara Mana Malai.  Recently,
one more has come out from Prof. K. Swaminathan's family of next generation. 
All these were written as part of the writer's sadhana.  There is nothing beyond that.
Definitely no financial benefit.  Regarding ego-bulging aspects,
I honestly submit, I have no such qualms.

Arunachala Siva.

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Re: Our Bhagavan-Stories
« Reply #1631 on: July 29, 2016, 07:38:13 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 #1632 on: July 31, 2016, 07:11:06 AM »




In the year 1914, when Mother Azhagamma came to see Bhagavan Ramana in the Hill, she was staying in Echammal's house and was daily visiting her son.  It was, I think, her second visit, in 18 years! This time,
she fell ill and it was suspected as typhoid.  The fever was high and she was having delirium.  Thereupon Bhagavan 00000000Ramana prayed to Arunachala to cure her illness.  This was the only occasion that Bhagavan Ramana prayed to Arunachala, in a state of duality, for someone else's recovery to health.  The poem is of four verses in Tamil.  The original Tamizh verses are available in Sri A.R. Natarajan's book "Bhagavan Ramana and Mother.".  I am giving the English translation of Sri Arthur Osborne.

1.  Hill of my refuge that cures the ills of recurring births!  Oh
Lord!  It is for thee to cure my mother's fever.

2. Oh God that smitest Death itself!  My sole refuge!  Vouchsafe Thy Grace unto my mother and shield her from Death!  What is death
if scrutinized?

3. Arunachala!  Thou blazing fire of Jnana!  Deign to wrap my
mother in Thy light and make her one with Thee.*  What need then for cremation?

4. Arunachala!  That chasest away illusion (Maya)!  Why delayest Thou to dispel my mother's delirium?  Besides Thee, is there anyone who with maternal solicitude can protect the suppliant soul and
ward off the strokes of destiny?

* As Bhagavan Ramana Himself has said later, how can His mother who had to be merged in the fire of Jnana, be cremated due to death by fever?  Arunachala cured her and then did the merger later in the year 1922.

(Source:  Complete Works of Bhagavan Ramana Maharshi, English.  Arthur Osborne.)

Arunachala Siva.       


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Re: Our Bhagavan-Stories
« Reply #1633 on: July 31, 2016, 07:14:40 AM »




Bhagavan Ramana is the complete Brahma Jnana Guru.  Different
people from different walks of life, having practiced different
sadhsas come to Him and He did suitable mid course corrections
to bring them around to the self inquiry.  Sri Krishna Bhikshu lists
out such devotees in his Sri Ramana Leela. 

1. Pazhani Swami was the first one.  He was an innocent bhakta,
totally devoted to Bhagavan Ramana.  He did not do much of reading
and Bhagavan Ramana had to read the books and explain for his
sake.  He even tried to quell his mind in the Heart, at the time of
death but because of his vasanas, the Jiva rushed out of his eyes.
Bhagavan Ramana said that he would have attained a higher birth
to complete his self inquiry.

2. Lakshmi Ammal, the famous Echammal, who got out of the torment of samsara,
due to Bhagavan Ramana's grace.

3. Manavasi Ramaswamy Iyer was beset with illness and Bhagavan
cured his illness to pusue his sadhana.

4. Natananada simply had the samskara of the East and he had
to be cleaned up.

5. Sivaprakasam Pillai who has done his philosophy post graduation
had the samskara of the West and he had to be cleaned up.

6. Seshayya was balanced and it did not require much work for
Bhagavan to set him right on his path of Jnana.

7. Lakshmi Ammal had practiced Ashtanga Yoga and she had to
be brought into the path of Jnana.

8.  Mahalakshmi Ammal had the ocean of sorrows but her mind got
quelled by Bhagavan Ramana.

9.  Humphreys belonged to the Siddha school but Bhagavan Ramana suitably corrected him to pursue Jnana through his own Christian religion.

10. Kavyakanta Ganapati Sastri had the expertise of mantra sastra
and he had to be told about the quiscence of mind, the source of
all mantras. 

11. Devaraja Mudaliar came around easily but he had his own
vacillations about the anubhuti, the experience.  Bhagavan Ramana told him to surrender and leave the job to Him.

12. Sri Sadhu Om was with Mata Janakiamma with devotional
techniques and he moved into self inquiry easily.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #1634 on: August 03, 2016, 07:29:52 AM »




Bhagavan Ramana's kindness was proverbial.  His concern for
the downtrodden and ignorant was phenomenal.  His kindness
was directly proportional to the misery of the visitor.  Also,
his welcoming smile to an infant was warmer than that to a
learned scholar.

There were several occasions when people exceeded their
limits in their talk and 'discourses' with Bhagavan Ramana.
Such behaviour was looked upon as a nuisance by those who
came to Him for meditation or self enquiry which was facilitated
by His presence and some of them did feel the results straightaway.

There was one Sanksrit scholar who came and was talking about
scriptures everyday, day in and day out.  Everyone got annoyed
but Bhagavan simply was listening to him.  After a few days,
the Pandit came to the Old Hall and simply kept silent!  No talks,
no Sanskrit scriptures, no lingual diarrohea!  Bhagavan Ramana
simply looked at the devotees and said:  Pandit has also become
like us! 

On another occasion, a Pandit was speaking in Sanskrit.  Again,
torrents of speeches in the tongue of the gods that even gods
would begin to sulk. Jagadeeswara Sastri had to stand up and
shout:  "O dhushta, (mischievous fellow)  please stop all this nonsense!"
Pandit then kept quiet.

Why did aberrations occur?  By the touch of Bhagavan's Sakti,
the mind of some visitors got churned and their latent tendencies,
vasanas, surfaced.  These were imbued with three gunas and
showed themselves as irreverent acts.

This is how a Guru acts due to abundant grace.

Nokkiye karuthi mei thakkiye pakkuvamm
Akki nee andu aruL arunachala!  (Verse 66 of Sri AAMM)

By seeing, considering or thinking, and then by touching
me, you cooked me with your grace, O Arunachala!

Arunachala Siva.