Author Topic: Our Bhagavan-Stories  (Read 404248 times)


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Re: Our Bhagavan-Stories
« Reply #300 on: September 10, 2013, 01:22:22 PM »
Subramanian sir

I also remember reading somewhere the incident when Bhagawan was visited by his English Teacher. A very interesting incident which brings out the humour sense in Bhagawan. Apparently, when Bhagawan left home the last day, he had some English imposition punishment  which obviously he never submitted. When he saw his English Teacher in Ashram and the English Teacher asked - "Bhagawan, do you remember me?", Bhagawan replied in Tamil - "Enna oye, ingiyeum vanthuttera?" (What sir, you came here also?) jokingly. Sorry I dont remember the story fully and clearly - if you may add / narrate, it will be beautiful - if you remember.

« Last Edit: September 10, 2013, 01:46:05 PM by sanjaya_ganesh »
Salutations to Bhagawan


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Re: Our Bhagavan-Stories
« Reply #301 on: September 10, 2013, 01:42:46 PM »
Dear sanjay,

Yes. It is the same teacher!  But these details have not been given by N.N. Rajan.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #302 on: September 11, 2013, 10:51:48 AM »
Major Chadwick:

Morning and evening, the Vedas would be chanted before Sri Bhagavan, lasting some forty five minutes.  At first this was
done by some local Brahmins coming twice a day from town.  But this was not altogether convenient, so in 1947, a Veda
School was started in the Asramam itself, consisting of six boys who now took on this duty.  Sri Bhagavan obviously loved
to listen to the Vedas.  Directly they started, He would immediately sit up on His couch and tuck His legs under Him, while a
far away look would come into His eyes, and He would remain motionless until they were finished.  At the end of each recitation
everybody was expected to stand up while the boys chanted some praise of the Self Realized Sage, afterwards prostrating to the
Guru.   These verses, the Na Karmana, I translated with the help of others and handed to Bhagavan for correction and approval.
I will add them here, as visitors frequently ask what is their meaning:

'Tis not by means of action immortality is gained,
Nor even yet by offspring, nor possession of much gold,
But by renunciation by some it is attained,
The Sages who their senses have all thoroughly controlled
Attain that Sat than which high heaven's Supremacy is less,
Which ever doth within he heart its radiance unfold

The Adepts by renunciation and one-pointedness,
Who have become both in heart and who have also known
The certainty of that One Truth Vedanta doth profess,
Attain Self Realization; when  ignorance has flown
From body and its cause Maya they'll gain full liberty.
That only as minute Akash what has eternal shone,
That is within the Lotus Heart, of everyone sorrow free,
of the Immaculate Supreme, the seat molecular,
Within the body's inner core, should be meditated be.
He verily is Lord Supreme.  He is exalted far
Above the Primal Word, which is of Veda first and last,
In which blends the Creative Cause, so merged in one they are.


Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #303 on: September 11, 2013, 02:56:36 PM »
Silent Power: Major Chadwick:

Ramana Maharshi was unique in that He was an out and out advaitin.  There were no half measures with Him.  Now to be an
advaitin of this description is extremely difficult.  While for most of us, it is all intellectual gymnastics, for Him it was His life.  At
the early age of sixteen, He had realized the Self and had never swerved from it or come down to a lower function ever after.
When He was asked about His movements in the temple and His period of mounam, if His state had not become more stabilized
as a result of His sadhana, He emphatically stated, 'No change had occurred, nothing new since then had ever happened.  It is
the same now as then.'

But for Himself He saw nothing wonderful in it.  It was the natural state and it was really strange that others should find
any difficulty in realizing or being themselves. 'You are the Self', He repeatedly said, 'nothing but the Self. How can you be
anything else?'  There are not and cannot be two selves,  one to know other. Just be yourself.'

Put like this, of course, it sounds easy but experience teaches us another tale.  Every word is true, but Vasanas are so persistent
and desires of such long standing that they get in the way and prevent pure vision.  Habits are deep within us and refuse to be
rooted out.

Countless are the number of existences lived in the past with which we have been associated. Just to sit quiet and forget them
for even for a moment seems impossible.  Rather does it seem to cause those long forgotten existences to bubble up and fill the
mind with their inanities.

Yet sitting in His presence, the thing became so transparent that one was convinced for the time being, that all troubles were
ended, and one was forced back on oneself in spite of all obstacles.  And this was the wonder of His Presence.

It was not in the few words He set on paper or the verbal instructions He gave to sincere inquirers that His real teaching lay
but in His silent presence.  Then questions would drop away unasked, difficulties of meditation vanished and the mind became
still.  It was unbelievable how easy it suddenly became.

Not only the effect of His presence, but the shining example of Himself, left indelible marks on those who had the good fortune
to spend some time with Him.  There was no use in saying it could not be done.  Here was one who had done it.  One might tell
oneself that the state could be nothing but one of blankness and convince oneself that it was not to be desired, but here was He
exhaling the bliss which overflowed out of its super abundance to even the meanest of us sitting there with Him.  It was marvelous !
Was there ever another like Him.  What silent power !  And what a fountain of hope !


Arunachala Siva.   


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Re: Our Bhagavan-Stories
« Reply #304 on: September 12, 2013, 11:10:57 AM »
Major Chadwick:

One often hears people saying that Sri Bhagavan was an avatar, in this way thinking to add to His glroy !  But except for the
fact that that everybody might possibly be called an avatar, since each of us is God in a human body, there was absolutely
no ground for saying so.

One day, a Sannyasin belonging to a well known order, who think that their Guru alone attained Self Realization, challenged
Sri Bhagavan in a most aggressive and unmannerly fashion.

Sadhu:  People say you are an avatar of Subramanian.  What do you say about it? 

Bhagavan said nothing.

Sadhu: If it is a fact, why do you keep silence about it?  Why don't you speak out and tell us the truth?

Bhagavan did not reply.

Sadhu: Tell us, we want to know.

Bhagavan (quietly): An avatar is only a partial manifestation of God, whereas a Jnani is God Himself.

Here lies the whole difference between Advaita and and other philosophies.  In Advaita all is nothing but the Self.  There is
no room for such special manifestations as avatars.  A person is either Self Realized or is not.  There are no degrees.


Arunachala Siva.         


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Re: Our Bhagavan-Stories
« Reply #305 on: September 12, 2013, 11:31:38 AM »
T.K. Sundaresa Iyer: At the Feet of Bhagavan:

The Transformation:

Nearly fifty six years ago, such a perfect vehicle appeared on the earth.  After sixteen years of apparently normal life, the Grace
of life awakened in Him, gushed in and out of Him, caught and drew His normal consciousness deeper and deeper inward into
that in which nothing but Itself is seen or heard or known, in which there is not the shining of the sun, the moon, or the stars,
but which is all these and fullness Itself.  In the Grace enthralled or Grace embraced condition, aware of nothing but ever awareness,
the vehicle propelled or impelled to Arunachala, Light Constant.  Here, absolutely controlled by the Light ever aware He sat
and sat and sat.  He could not talk, not that He would not.  He could not open His eyes, not that God His eyes, not that He would
not.  He could not move, not that He would not. What we call 'He' was under the control of an inner something which was to Him
an experience of underminating  awareness, and Bliss, all embracing.  That state of fullness is the mouna of perfect Shanti,
the Reality into which the Maharshi awoke and in which there was no 'he' to act. 

While the small bubble of 'he' was merged in the wide expanse and kept enthralled, His being was being  renewed  and reconstructed,
the old faculties partook of the nature of the essence into which they were merged.  Until His re-cloaking and re-decoration was
complete, hugged the son firmly in His sleep, and the Son, enjoying the inner recess of His Father's Chamber, was of necessity lost
to all knowledge of the outer thatch.  When this process of attuning was complete,the Parent let go  the Child to play with whatever
urchins might come to Him in the street.  The Child, in the same way, as the Parent, and being perfectly as towering a personality
as the Father, was sure that He could not be tarnished by the touch of the foul urchins on the street.  Nay, He was sure that He
could transform all of them after His own, and His Father's Image.


Arunachala  Siva.


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Re: Our Bhagavan-Stories
« Reply #306 on: September 12, 2013, 03:03:05 PM »
Silent Power:  "A Pilgrim"

(The author of this article is unknown but the incident must have taken place in 1946)

It was on my long cherished journey to Bhagavan Sri Ramana.  On the train I was chewing the cud of doubt.  In the
December and January issues of Vedanta Kesari, I had read the answer Maharshi gave to the question put to Him
by Prof. D. S. Sarma as to whether there was a sadhana period in the life of Sri Bhagavan previous to His enlightenment.
Sri Dilip Kumar Roy had put the answer in a poetical garb under the caption 'My Yoga' and Prof. Sarma had given his question
and Maharshi's answer under the title Sahaja Sthithi.  I reproduce below the answer of Sri Bhagavan:

'I know no such period of Sadhana.  I never performed any pranayama or japa.  I know no mantras.  I had no rules of meditation
or contemplation.  Sadhana implies an object to be gained and the means of gaining it.  What is there to be gained which we do
not already possess?  In meditation, concentration and contemplation what we have to do is only not to think of anything but
to be still.  Then, we shall be in our natural state.'

This indeed was an intriguing situation for me.  I had read in the Life and Teachings of Sri Ramana Maharshi of the severe sadhana
He did in the lonely rooms of Big Temple at Tiruvannamalai and in the caves on the Hill.  Now here is Bhagavan Himself denying it
all.  And more than that, how can illumination come without Sadhana?  There was something against the word of the scriptures.
However, I consoled myself with the thought that at the Asramam, I might have the chance of placing my difficulties before
the Maharshi Himself.

It was one of those beautiful mornings in Tiruvannamalai.  After my daily oblations and duties I was ready for the darshan of
Bhagavan.  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 the first shock.  I expected to see something glorious, a face surrounded by halo etc., I did not find any of these.
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 practicing some elaborate sadhana the Self would  one day
descend  upon them as something very big and with tremendous glory and they would then have what is called Sakshatkaram.'


Arunachala Siva.                     


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Re: Our Bhagavan-Stories
« Reply #307 on: September 12, 2013, 06:30:54 PM »
Below is another interesting anecdote sent to us by Sri A.Viswanathan of Chennai. His 93 year old mother lived with Bhagavan during her childhood.
WHEN I took my mother to a relatives’ house yesterday, we observed that this old relative was using a fountain pen with a nib, which since the arrival of the ball point pen is a rare commodity. On seeing that nib pen my mother recalled an interesting event with Bhagavan from her childhood. She used to attend Sanskrit classes in the Arunachaleswar Temple and one day on the way to the temple she found a bird’s feather lying on the road. She picked it up and showed it to Bhagavan when she visited the Ashram the next day. Bhagavan sharpened the edge of the thick end of the feather and showed my mother how it could be used as a pen for writing. My mother said that she used it for quite some time until the edge got blunted or damaged.

from the newsletters of Sri Ramana
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #308 on: September 13, 2013, 10:23:37 AM »

Major Chadwick:

Many people said that Bhagavan did not give initiation or have any disciples, although those who lived with Him had no doubts
as to the relationship existing between themselves and Sri Bhagavan.  I was interested to find out what Bhagavan Himself had
to say on the subject, so one night, after the evening meal, the following conversation took place:

Devotee: Bhagavan says that He has no disciples.

Bhagavan: (looking at me suspiciously) Yes.

Devotee: But Bhagavan also says that for he majority of the aspirants a Guru is necessary. 

Bhagavan: Yes.

Devotee: Then what am I to do?  I have come all this distance, and sat at Bhagavan's feet, all these years, has it all been
a waste of time?  Must I now go off and wander about India in search of a Guru?

Unfortunately, the interpreter himself was so interested in the reply that he could hardly interrupt it to interpret to me fully
what Bhagavan was saying.  I may add here that to act as interpreter between Bhagavan and another was extremely difficult.
Bhagavan talked so fast that sometimes it was hard to follow exactly what He was saying and the interpreter was so taken
up in trying to understand, and so interested in the subject matter, that he found no time to repeat more than an odd sentence.
They were often too shy to ask Bhagavan to wait, which he would always willingly do, so that they might tell what He said sentence
by sentence.

But to go on with Bhagavan's replym the gist of which was as follows:

For the Jnani all are one. He sees no distinction between Guru and disciple, He knows only one Self, not a myriad selves as we do,
so for him, how can there be distinction between persons?  This is for us almost impossible to understand.  How can he both see
distinctions and not see the distinctions?   He obviously does.  He can answer questions, discuss and apparently do all things in the
way we do, yet for him, I repeat, there is only one Self and this life is nothing but a dream.  However, for the seeker the difference
between persons is very real.  For him there is undoubtedly the relationship of a Guru and a disciple.


Actually to reconcile the two points of view of the Jnani and the disciple is almost impossible. Anyhow Bhagavan did clear the
doubts of many by this conversation, in spite of which there are still some who say it was useless to go to Bhagavan because
He gave no initiation and did not even recognize the relationship of Master and disciple.


Major Chadwick's reminiscences (excerpts) - completed.

Arunachala Siva.           


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Re: Our Bhagavan-Stories
« Reply #309 on: September 13, 2013, 01:23:10 PM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

Where is the Divine World?

When studying the Upanishads, in my early days, I always visualized the Divine Abode in the Sun God and was performing the
practices enjoined in certain texts.  Even later, after settling down at the abode of Sri Maharshi, I continued this upasana.  It
proved very hard to succeed in this process, and I had to undergo very trying experiences, so I referred the whole matter to

'So you want to go to the Divine World?' asked He.

'That is what I am trying to obtain; that is what the Scriptures prescribe,'  I answered.

'But where are you now?' the Master asked.

I replied, 'I am in Your Presence.'

'Poor thing ! You are here and now in the Divine World, and you want to obtain it elsewhere!  know that to be the Divine World
where one is firmly established in Divine.  Such a one is full (purna); he encompasses and transcends all that is manifest.  He is
the substratum of the screen on which the whole manifestation runs like the picture film. Whether moving pictures run or not,
the screen is always there and is never affected by the action of the pictures.  You are here and now in the Divine World  You
are like a thirsty man wanting to drink, while he is all the time neck deep in the Ganga.  Give up all efforts and surrender. Let the
'I' that wants the Divine World die, and the Divine in you will be realized here and now.  For, it is already in you, as the Self,
not different from the Divine (Brahman), nameless and formless.  It is already in you, and how are you to obtain that which
ever remains obtained?  The Self (atman) in you is surely not different from us?'  Thus spoke Bhagavan.

'So, then, Bhagavan says that he is the Self (kutastha) in this, the field of this soul (jiva), that This is already established in
Bhagavan as such, so this soul need to do nothing but give up the sense of being a separate soul?' I asked, prostrating
before Bhagavan.

'Yes, yes.' He replied. 'That is what one must do to drop the ego sense.  if that is done the Self will be experienced  as 'I-I'
here and now and at all times.  There will be no going into the Divine World or coming out of it.  You will be as you really are.
This is the practice (Sadhana) and this is perfection (Siddhi) too.'

This teaching of Sri Bhagavan, Himself being the Divine World, is recorded for the benefit of all who are ever in Him.


Arunachala Siva.         


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Re: Our Bhagavan-Stories
« Reply #310 on: September 13, 2013, 01:52:26 PM »
Silent Power - A Pilgrim.


None of the biographies state that Bhagavan did any sadhana after coming to Tiruvannamalai.  I might have interpreted Bhagavan's
period of silence and solitude as a period of sadhana, although it has been clearly stated by both Bhagavan and the writers who
have written about Him, that no sadhana was taking place during this period.

The winning smile that accompanied His greeting meant more than Self Realization.  He beckoned me to sit down and I sat
there for more than two hours not knowing the passage of time. I realized then that silence is more eloquent than words.
I dared not break the silence, to raise  my own petty doubts.

Later, though, I communicated my wish to place my doubts before the Maharshi and the consent came by midday.

When we reassembled before Sri Bhagavan at three, I was given the typescript of the question and answer to read and
I read it aloud.  I had framed my question thus:

Question: 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 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?

Answer: 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 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 these 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 is really is.  You have only to dehypnotize yourself of your unnatura state.  Then you have asked whether there is any
difference between the 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 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 and talking to me.

When we read a book, for instance, we read the letters of the page. But can we say that we are reading only the letters?
Without the page of the book where are the letters?  Again we say that we are seeing the projected picture on a canvas.
No doubt we are seeing the pictures, but without the canvas where is the picture?

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?


Arunachala Siva.                         


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Re: Our Bhagavan-Stories
« Reply #311 on: September 14, 2013, 01:25:57 PM »

Silent Power - Madhavi Ammal.

I knew full well that Sri Bhagavan gave no formal upadesa but I kept on asking for it whenever an opportunity presented
itself.  Invariably, Sri Bhagavan used to reply, 'Who is the Guru and who is the sishya (disciple)?  They are not two.  There is
but One Reality.  It is in you and It can neither be given nor taken.  But you may read books for intellectual understanding.'

On March 12, 1934, after prayers at the Shrine of Sri Matrubhuteswara, I went to the Old Hall.  Only the attendant Madhava
Swami was with Sri Bhagavan.  When I made my usual request Sri Bhagavan laid aside the newspaper He was reading and
sat in padmasana, quite absorbed. I then recited am general hymn of praise in Telugu and also Aksharamanamalai             
in Telugu. Sri Bhagavan turned to Madhavaswami and said, 'She prayed to Sri Arunachala.'  This struck me as meaning that
Sri Arunachala will give the initiation and also that Sri Bhagavan and Sri Arunachala are not two.  Sri Bhagavan resumed His
state of absorption and I had my persistent request for upadesa.  But He continued to sit motionless. Finally I begged of Him,
'Am I not a competent person to receive Upadesa?' Sri Bhagavan  should Himself tell me about this.  Even if Sri Bhagavan
confirms this how is it that I adopted Him as my Guru immediately on hearing of Him.  (She was told that a Rishi lived at the
foot of the Hill)?  Will it all be in vain?'  Immediately on speaking thus, I found a bright light emanating from Sri Bhagavan's
holy feet and the effulgence filled the whole Hall.  I could not see Sri Bhagavan's body but only the brilliance. I shed tears
in profusion.  The whole incident could have lasted just two seconds ! 

I prostrated to Sri Bhagavan.  There was a smile on His face but no movement otherwise. After a while, Sri Bhagavan turned
to me as if to  say, 'Are you rid of your mania?' Yes, I was. He then took a piece of paper, wrote a sloka on it and gave me saying,
'You can make use of it in meditation.'

This is the Sloka:

I adore Guha the Dweller in the Cave of the Heart, the Son of the Protector of the Universe, the Pure Light of Awareness
beyond thought, the Wielder of the weapon of Jnana Sakti and the Remover of the ignorance of blemishless devotees.

And Again He smiled graciously. 

This was wonderful upadesa indeed by a Master rare to see. My Master taught me the great truth that there is only ONE.
The proper Guru is one who shows what is.  This was but a practical demonstration of the saying,

"The Master's face reveals Brahman.  You attain Brahman through Grace."


Arunachala Siva.                   


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Re: Our Bhagavan-Stories
« Reply #312 on: September 14, 2013, 09:14:29 PM »
Dear Subramanian Sir

very nice Bhgavan Stories
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #313 on: September 15, 2013, 11:03:28 AM »
Silent Power - K.R.K. Murthy:

With a view to record Sri Bhagavan's voice and preserve the same for posterity, someone raised a discussion on the sound
recording machines in the presence of Bhagavan.  Sri Bhagavan agreed with what they said, regarding this wonderful machine.
Seeing that Sri Bhagavan was very favorably disposed towards the same, they wanted to pursue the matter further and fix
up a date for recording Sri Bhagavan's voice. At that moment Sri Bhagavan replied, 'My real voice is Silence; how can you record
that?'  In this connection, He narrated the story of the Saint Tandavaraya, who by his dynamic silence stilled the minds of several
people,  for three full days.

Once when someone was expressing that all sensations near his hip were not being felt for some time, Sri Bhagavan quickly
remarked, 'How nice will it be if the whole body becomes like that?  We will be unaware of the body.'

One attendant of Bhagavan was reading to Bhagavan in the night.  The attendant heard snoring sounds and stopped reading
that Bhagavan heard thinking that Bhagavan was asleep.  Immediately, Bhagavan questioned him as why he stopped.  Again
the attendant continued and similar snoring sounds proceeding from Bhagavan made him stop again.  But Sri Bhagavan was
quite alert and asked him to continue.  Is it not a job to find out when Bhagavan is inattentive?

Once Sri Bhagvan said, 'If you remain quiet you do the greatest service.  One who is abiding in Atma nishtai is always doing
greater service (sishrusha) to the guru, than one who does some service physically.'  Guru is one who shows the way to Atma
nishtai and the disciple is one who follows. 

'If one wants to commit suicide, even a small implement or knife is sufficient.  For murdering others, bigger ones are required.
Similarly for oneself, one or two words are sufficient to convince others, books after books have to be written.'

'This Asramam is a place where people can stay and improve and not remark or criticize.  In the beginning people come here
with the best of intentions to secure the grace of the Swami.  After a time, they begin to comment, 'This is not right, this is
not right', and engage themselves in some kind of activity and run after power and position and, as it were, forget for which
they have come here.'

'Always it is safer to use cheap and ordinary items as no one then cares to cast a greedy eye upon them.'

                                                                          Sri Bhagavan.

'One who does the work without the feeling of doership escapes misery and unhappiness; work then becomes more a pleasure
and not exacting.'

                                                                          Sri Bhagavan.

Arunachala Siva.                           


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Re: Our Bhagavan-Stories
« Reply #314 on: September 16, 2013, 02:55:29 PM »
Silent Power:


Somewhere about 1935, a doctor friend of mine visited the Asramam and stayed with Bhagavan for over six weeks.  He was
deeply pious and devoted to Sri Ramanuja Sampradaya.  His devotion to Bhagavan Sri Ramana Maharshi was equally great.
He was a great Congress worker.  I remember that he was a good friend of Swami Ramanada of Hyderabad, for I saw him
in his company, when Swamiji visited Bhagavan at the time of the Government of India's Police action against the Nizam's
State.  Later this doctor himself became a minister of the state of and was in charge of the finance portfolio.

The doctor's visit synchronized with the occasion when Bhagavan had an attack of eczema for which he was being treated
by the local doctors.  This doctor being more qualified than others, took the lead in treating Bhagavan.  The treatment went
on for about a fortnight.  Patches of white ointment were seen all over Bhagavan's body.  After a fortnight, the disease seemed
to get under control.  The doctor was happy and congratulated himself that he had the opportunity to treat Bhagavan with

LO !  His elation was short lived.  The disease burst out again with redoubled vigor.   The doctor said to me that it was a lesson
to him to curb his ego and continued the treatment  with great humility and prayerfulness, praying to Bhagvan that He must
effect the cure Himself and that he (the doctor) was but his instrument. 

The divine patient now seemed to make steady progress and gave consolation to the doctor that his prayer was being heard.
The doctor oscillated between elation and curbing of his ego according to the disease as it decreased or increased.  All along
the course of treatment and from time to time, the doctor friend arrived at the Asramam, I had the pleasure of his acquaintance
and talking to him about Bhagavan, so absorbed in our conversation that we had no sense of time and space.

It was the month of December, and Bhagavan's Jayanti was arriving. I used to talk to my doctor friend about the specialty
of Jayanthi Darshan, for on Jaynthi Day,  Bhagavan had a special lustre and those around experienced the ambrosia or the
elixir of life.  It is for experiencing this light or bliss of being that devotees flocked to Him from near and far.  Though this experience
was obtained on normal days too, it was very intense on particular occasions like Jayanti, Mahapuja and Maha Deepam days,
as also it was when the great souls met Him.


Arunachala Siva.