Author Topic: Our Bhagavan-Stories  (Read 404247 times)


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Re: Our Bhagavan-Stories
« Reply #330 on: September 26, 2013, 11:14:08 AM »
T.K. Sundaresa Iyer: At the Feet of Bhagavan:

He was my Remembrancer:

After breakfast, one morning, I was in the assembly of Sri Ramana's devotees.  Sri Bhagavan was expounding some remote
point in philosophy.  He went on talking till it  was 10.45. am. and we were all so much absorbed that we had no sense of time,
space, and causation.

At 10. 45 am. Sri Bhagavan turned to me and said, 'Why fellow, you have not left for school yet!'  I said, 'Bhagavan, it is Sunday
today.'  Bhagavan gave a hearty laugh and said, 'It is a funny way you do your school work.  It is Monday today.  Run up.
Your Headmaster is waiting for you at the gate, looking for you to come.'

So I hurried, and reached the school exactly at the stroke of the recess bell.  As I reached gates, I found the Headmaster
standing at the entrance to the school, with his usual pinch of snuff in his hand, his eyes turned towards the path of the temple,
and eagerly expecting me to come. 

As I neared him, he said the same as Sri Maharshi:  'Why, Sir, you have forgotten that it is Monday, and perhaps you required
the Maharshi to remind you, that today is a working day!'

I answered neatly, 'Too true Sir, I did forget, and Sri Maharshi Himself sent me for duty?'

My Headmaster laughed heartily and answered, 'Go to your classroom!


Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #331 on: September 27, 2013, 12:59:22 PM »
Silent Power:  Sadhu Arunachala:

Sri Bhagavan and the Mother's Temple:

Bhagavan was deeply interested in the construction of the Shrine built over His Mother's Samadhi.  He attended every
function, in connection with it, placing His hands in blessing on the various objects that were to be enclosed in the walls.
At night, when no one was about,  He would walk round and round the construction consecrating it.  That He should take a
demonstrative part in anything has a very deep significance.  It was extremely rare and has been doubted by many, but I
myself was an eye witness to these things and can vouch for their truth. 

He took a personal interest in the cutting of the Sri Chakra Meru in granite, (pyramidal form), which was installed in the completed
temple and is regularly worshipped.  This is about one and a half feet square and proportionately high.  At the time of
kumbabhishekam on the penultimate night before the sacred water was poured over the images, He personally supervised the
installation in the inner shrine.  It was an extremely hot night and with three charcoal retorts for melting the cement adding
to the heat.  It must have been intolerable inside the airless cave of the inner shrine. Yet for approximately, one and a half
hours Bhagavan sat there telling the workmen what to do.

On the last night of the function He went in procession. opening the doors of the new Hall and temple and passing straight
up into the inner shrine, where He stood for some five minutes with both hands laid on the Sri Chakra in blessing.  I happened
that night to be at His side the whole time.  This was unusual, as I deliberately avoided taking a prominent part in such things,
preferring to watch from the back.

Strangely, something made me keep by Him on this occasion and on account of this I was able to understand His deep
interest in the temple and especially in the Sri Chakra. It was  because of this knowledge that I was instrumental, after
Bhagavan's passing, in persuading the Asramam authorities to institute the Sri Chakra pujas six times in a month.

The explanation for this unusual action on Bhagavan's part may be found in the necessity of Siva always to be accompanied
by Sakti.  The world would stop otherwise.  On the only occasion, when such puja was performed, shortly after the dedication
of the temple during the life of Bhagavan, He refused to go for His evening meal, but insisted on remaining a witness of it
until the end.  Someone remarked how magnificent it had been and that it would be a good thing if such pujas could be performed
regularly. 'Yes, but who will take the trouble?' asked Bhagavan.  Trouble is being taken now and it undoubtedly has the blessins
of Bhagavan.


Arunachala Siva.           


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Re: Our Bhagavan-Stories
« Reply #332 on: September 27, 2013, 01:24:12 PM »
Crumbs from His Table - Swami Ramananda Swarnagiri:

His Messenger:

On Sunday, 14th July 1935, a gentleman, who is this writer's immediate superior officer, came to his house with a friend
named Anandan (which means in Tamizh, experiencer of bliss) and asked him if he could serve this friend as a guide to
Sri Ramanasramam.  This writer asked to be excused.  However his superior was insistent and desired him to think over the
matter and give him a final reply next Tuesday.  On Tuesday, this writer's superior offered to pay his railway fare to
Tiruvannamalai and back, and at the time of the conversation, it seemed to this writer that Sri Ramana Himself in the person
of his superior prompted him to go, to the extent of offering his fare.  He therefore had no further hesitation in agreeing to
visit Sri Ramanasramam and serve as a guide or rather make serving as a guide to his friend a pretext for visiting Sri Bhagavan.

He was therefore before Sri Ramana on the morning of Wednesday, 17th July 1935.  On the way, he was thinking that he
could ask Sri Bhagavan some questions to get further elucidation, but when he came to the Asramam he was too shy and
diffident to do so.  One thing that frequently upset the tenor of his mind, or so he imagined, was living a married life and yielding
to room for lustful thoughts and actions.  He dared not, however, put this question to Sri Bhagavan for the reason that, if
Bhagavan should reply that the remedy lay in quitting his house and cutting off all the bonds of worldly life, he was not prepared
to adopt it then.  Besides this, the question itself seemed to him too immodest to put to such a holy person.  Sri Bhagavan was
not however to let him go so easily unsatisfied.

A young gentleman very soon came in and placed himself in front of Sri Bhagavan.  The very first question he put, kneeling and
weeping before Him, was: 'You have roused my Kundalini and as a result I have even resigned my job; but in trying to pursue
the Atma Vichara, which Sri Bhagavan enjoins, I am troubled with what appears to me an obstruction.  In my village I am
frequently attracted by a young woman, living opposite to my house.  I am unable to control my desire. What am I to do?

Sri Bhagavan calmly asked him, 'Who is attracted?'  He replied, 'I am. Whenever I see her, my mind goes out to her and thoughts
of being in her company etc., crowd into my mind.'  Sri Bhagavan asked him to put the questions:  'Who sees and who is
attracted? Who is disturbed by lust?  In whom do desires arise?'  adding that the moment he put these questions he would all
these thoughts leave of him.

(Kundalini Sakti supposed to lie dormant, in uninitiated and less developed practitioners.)                   


Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #333 on: September 28, 2013, 11:27:05 AM »
At the Feet of His Table - T.K. Sundaresa Iyer:

The Divine Ruler:

Sastha worship is unique in itself, in that the mere mention of the name of Sastha, is awe inspiring and brings before the mind's
eye a vision of the Absolute and the relative, of the unmanifest and the manifest, of Knowledge and of Grace, Hara, and Hari,
Siva and Sakti (Creative Power) and the culminating Inmost Knowledge (Swarupa Jnana) born out of unity in diversity.  In the
background of this unity the diversities are seen as mere variations not apart from it.  This is the grand Truth proclaimed by
Hari-Hara's Son, which He beckons us to realize for our release from the bondage of the world, (samsara).

In the Knowledge and Grace of this unity is experienced the Bliss of Pure Being. In the Knowledge and Grace of the Unity of
Siva and Sakti is experienced the vision of Skanda, the destroyer of primal Ignorance.  In the Knowledge and Grace of this
unity of Hari and Hara is experienced the vision of Sastha, the bestower of supreme Good.       

Hari screens Himself with His Vishnu Maya and leads His souls towards dynamic activity, not for His own sake, but that the souls
may evolve.  In the perfection of their evolution, He throws away the veil, and also helps the evolved souls to cut asunder the knot
of primal ignorance,  (hrdya granthi).  All doubts are set at rest, and the oneness of he 'Self and the All (Brahman) is experienced.

Herein is the aspect of Sastha's grace. He teaches, instructs, communicates, and governs the supreme knowledge, establishing
the fundamental unity of the individual with the manifested word and of the manifest and its abidance in the Absolute.  He is the
Essence of Hari Hara Unity (Aikya) and equally so of the one Siva-Sakti. He is the Hayagriva. He is formed as Guru Govinda.
He is Dakshinamurti, He is Isvara, Guru and the Self, all in one.

This is the interpretation of Dharma Sastha in the light of Bhagavan Sri Ramana Maharshi's teachings.


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Re: Our Bhagavan-Stories
« Reply #334 on: September 28, 2013, 01:41:36 PM »
Silent Power - Dr. Hafiz Syed:

It is said and perhaps rightly too, that over this distracted world, there is a greater sway of materialism than of spirituality.
The majority of people are deeply sunk in materialism and therefore, have no inclination or desire, to turn their attention
towards spiritual values.  The rapid advancement of science with its wonderful achievements in the form of numerous discoveries
and inventions, has added to the materialistic tendencies of mankind today. 

The people in this modern age, demand direct proof for everything they are told to believe in.  They are not satisfied with   
mere assertions.  As spiritual values cannot be demonstrated in the same manner as material things are, people do not give
even a moment's thought to the possibility of values, other than material which they see all around themselves. This sphere
of spiritual and material values is based on two different angles.  To quote a Tibetan Scripture, 'The Self or matter and the Self
of Spirit cannot remain together, one of the twain must go!'

The reality of spiritual life cannot possibly be undervalued or ignored because the majority of people are drawn towards
materialism.  But for the glory and achievements of spiritual life, human civilization would not have progressed nor could
humanity have taken a sharp forward in the scale of evolution.  The history of human civilization has revealed, to no small
extent, that solitary spiritual men have achieved great things, and have rendered no small service in raising the standard
human life from animality to humanity and from humanity to divinity.   The all embracing influence of divinely inspired prophets
and sages in all ages is still being felt in various parts of the world, and the fact that materialism has been unsettling our
minds, and in spite of the alienation of our sympathy from and belief in higher values.

Of all countries, India has had the unique reputation of producing in its fold a larger number of saints and sages from time
immemorial up to the present day.  Every teacher of humanity, has had his own way of dealing with his brethren. Some of
them, say, for instance, Gautama Buddha, Jesus Christ, Guru Nanak, Kabir and Sri Sankaracharya have gone about from place
to place exhorting and admonishing the people of their times, to live moral lives and shun the ways of falsehood and intrigue.

They used to give sermons to the eager crowds wherever they went and in this way drew a larger number of people to them,
laid certain rules and regulations for everyday life, advised people to seek true happiness exempt from decay, and to be
helpful and charitable to each other.   Thus they laid the foundation of the various religions that are still in vogue in every
part of the world.

Unlike all these saints, sages and prophets, Sri Ramana Maharshi's life and work tells quite a different tale. His way of serving
mankind is in many ways unique and all His own.  If we closely and critically survey His simple and evidently uneventful life from
His earliest youth up to the present day, when He has completed what the Psalmists call three scores and ten, we find that He
has never left of His own accord or desired or moved a finger to win people's attention towards Him.  Nor did He offer them
any kind of spiritual or moral admonition to better their lives.


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Re: Our Bhagavan-Stories
« Reply #335 on: September 29, 2013, 10:52:46 AM »
Silent Power - Dr. Hafiz Syed:


When the people of Tiruvannamalai discovered His Presence at the foot of the Hill of Arunachala some of them were irresistibly
drawn towards Him and sought His help and guidance.

There has been a gradual evolution in His relation with the outside world.  In His early days, when He was observing complete
silence, some approached Him out of mere curiosity to see what the 'Brahmana Swami' looked like, while others were moved by
an inner spiritual urge to visit Him and receive His blessings.  One person of the latter category was Sri Ganapati Muni who had
all the equipment to understand, a being endowed with high spiritual powers. 

It is acknowledged on all sides that Sri Ganapati Muni was deeply learned in Hindu Sastras and in the light of his knowledge
given by the Rishis of yore, and having the requisite qualifications laid down by the sacred scriptures, he knew full well how to
appreciate the young sage.  To his great joy, as we all know, he found that Sri Ramana Maharshi in His youth had acquired all
the moral and spiritual qualities and had attained the highest spiritual enlightenment to which humanity ever aspires.  It is he
who made known to the outside world that the 'Brahmana Swami' was a great Sage, whose spiritual eminence cannot be easily
gauged by an ordinary mortal.

One great quality which shone brilliantly in the Sage was that of complete desirelessness and a spirit of unreserved renunciation.
The thought of the world with all its glaring trinkets never crossed His mind.  He was deeply, unshakably and permanently established
in His highest Self that was full of bliss.  Having found His rest and home in what He lovingly called His Father, He never cared to
look at anything that the world prized highly.

Only recently (i.e. in the late 1940s), He suffered from a sarcomatous growth on His arm, a disease which causes intense pain to
the body.  It was operated on thrice and the Sage's serenity, poise and  peace were not at all disturbed.  He remained absolutely
unmoved by the pain and suffering that is usually associated with such a condition.  He firmly believed and teaches others in silence
to understand that man is essentially a spiritual being, free from all change, decay and death.  He is not His body, nor His senses,
nor even the mind.

They are all made of matter and therefore they are constantly moving and changing. It is this realization that makes Him truly
happy, carefree, quiet and peaceful.  Bhagavan Sri Ramana's life is the greatest proof of the reality of the spiritual life which is
a challenge to materialism. He lived in His higher Self and is in constant communion with the supreme Reality.

Bhagavan's method of approach to Truth is all His own.  He never dogmatises, He never sermonize, never gives any mantram
or expects people to follow any set of mode of worship.

What He does for us we cannot convey by word of mouth. His invisible gaze, silently, unobtrusively transforms the lives of the
men and women who, by virtue of their past good deeds, are gathered around Him, waiting for His benign attention and paternal

All His great work for the improvement and betterment of mankind is done invisibly and silently.  His silence is more eloquent,
more effective, more far reaching than the sermons, of any number of teachers put together.  There is nothing wanting in Him
for us.  His grace is ever ready, for us.  All that we have to do is to qualify ourselves by our self effort and self purification to
make ourselves worthy of His attention.

The well known maxim, 'God helps those who help themselves,'  holds good more in case of His devotees than of others.
We have to raise ourselves to His level of requirements. 

Let a sceptic, an agnostic, or an unbeliever in higher values come to Him with an open mind, with a genuine desire, to understand
what inner life is and to know what truth means and it may be said without least hesitation that his visit to Sri Bhagavan will
never prove fruitless.

What the modern world wants is proof and demonstration.  The proof is present in the life of this great Sage of India who
is in our midst to dispel the darkness of ignorance and restore the light eternal, which alone can grant us the peace and
happiness that the world so badly needs.


Arunachala Siva.                                     


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Re: Our Bhagavan-Stories
« Reply #336 on: September 29, 2013, 02:30:08 PM »
Crumbs from His Table - Swami Ramananda Swarnagiri:

Visit to Sri Ramanasramam:

on 23rd December, 1933, the writer visited Sri Avadhuta Swami at Sendamangalam, Namakkal Taluk, Salem District, Tamizh
Nadu.  While going round the idol of Sri Dattatreya on the summit of the hill, where Swami has his cave, he chanced to see
a photo of a very young ascetic, who looked like a boy just out of school, not more than twenty years of age.  The penetrating
eyes and youthful appearance of the young yogi captivated him.  He was told that the Sage lived at Tiruvannamalai and was a
perfect Jnani.

The author visited Sri Ramanasramam for the first time at 8 am. on Good Friday, the 30th March 1934.  He prostrated
before Sri Ramana  and remained in the Hall till lunch, at about 11.30 am.  Neither Sri Ramana nor anyone else spoke.
After lunch most of the visitors sat on he pial opposite to the Samadhi Shrine of Sri Ramana's Mother. 

The writer told a gentleman seated near him, that he was sorry that pollution  (he had a cousin born in his family just
a few days before)   stood in the way of his obtaining any spiritual instruction from any of the saints or sages, for during
the last few months the thirst for it had sprung up in him.  He had gone to Sendamangalam last December and, just before
commencing the journey, his sister in law gave birth to twins.  Also, on his way to this place he heard at Mambzhapattu that
another sister in law had just given birth to a child.  One Rao Bahadur Narayana Iyer, a retired accountant of the Madras
Port Trust, said that the he need not feel worried about pollution or anything else, as, pollution or no pollution, Sri Ramana
neither gave spiritual instruction nor had been given any by anybody else. 

Because the author had recently visited the Avadhuta Swami in Sendamangalam, Mr. Narayana Iyer was inquisitive as to
whether he knew of any miracles (siddhis) attributed to that Swami.  He denied any such knowledge and remarked that he
was impelled to go and see him, more to learn how to acquire sexual control, for Swami is known to have moved in society
for years, without even a loin cloth, than to learn or admire his so called miracles.  The writer added that he had heard that
Sri ramana and the Avadhuta Swami had lived together in Tiruvannamalai and if Sri Ramana could be persuaded to converse
he could elicit from Him an accurate description of that Swami.  The accountant, agreeing to this, conducted him to the Hall
where Sri Ramana was seated.

On going to the Hall, Mr. Narayana Iyer himself asked Sri Bhagavan if He knew the Sendamangalam Swami (otherwise known
as Kalpattu Swami, Kalpattu, a village near Mambazhapattu Railway Station).  He replied that He knew him and characterized
him as good Vairagya Purusha.  As this term is supposed to include every other quality needed to dub one a saint or Swami,
the writer suggested to Iyer that no more questions were needed.  He however would not stop there, but asked Sri Bhagavan
if He knew that the Avadhuta Swami had worked any miracles.  Sri Bhagavan replied in the negative.  And Narayana Iyer
prompted the writer to put some questions.  Not knowing what questions to put, he hesitated, but as Mr. Iyer continued to goad
him, he asked Sri Bhagavan if it was not a fact that both He and the Avadhuta Swami were doing tapas for some time at the
same place and Sri Bhagavan replied that it was so, under a mango tree, on the Hill.  He was asked to put more questions but
the writer was unable to do so.  Sri Bhagavan was all the while looking at him, as if awaiting to hear his questions.  He coud
not therefore desist any longer and said, 'I am desired to put some more questions to you and I am wondering what to ask.'


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Re: Our Bhagavan-Stories
« Reply #337 on: September 30, 2013, 11:26:11 AM »
Silent Power - Paul Brunton:

A Spiritual Torch:

The world seldom recognizes a prophet at his true worth during his lifetime, but the Maharshi has been more fortunate.  His
repute has begun to ripple out and is destined to go right around the world.

He has made it possible for us to understand what seems to exist today only as a mere echo of the words of the great spiritual
teachers of former ages; the blessed Nirvana of Buddha, the Kingdom of Heaven of Jesus, the liberation of Sri Krishna, and
the supreme good of the early philosophers.

The Maharshi enjoys that divine condition and demonstrates in His own person this unique attainment.  While metaphysicians
argue vainly about the reality of our world, scientists throw wet blankets around the ardors of of religionists and the average
men meekly looks on; this serene Sage knows the eternal Reality, experiences the everlasting bliss and expresses the highest
Truth in His teachings.  Withal, He radiates these things to every sensitive person who comes within His orbit and to every
humble and teachable soul entering His sanctified presence.

His doctrine is as old as the Hill of Arunachala itself, yet, being self found as the result of His own overwhelming spiritual
illumination and not as a result of studying other men's books, it comes to us as fresh in presentation as the latest words of
the pundits of western science. 

If you can plumb the mind's depths, He teaches, you will eventually arrive at a point where both the thinking intellect and
the personal self seem to disappear, becoming reabsorbed by the hidden element out of which they were created.  That
element is none other than the Absolute Being, the partless Reality, the one Self underlying, the birth and death of mortal
men and material worlds.

The Maharshi's practical course of effort for discovering this reality is extremely simple, so simple, that our modern overactive
minds may turn away unsatisfied and seek complicated elaborate yoga disciplines and yet it is extremely subtle. It is as
effective for the devotional type of person as for the intellectual.

Set up a mental current of self questioning, teaches the Sage, attempt to ferret out what you really are, and to trace the
living being who thinks and feels within your body.  Watch your thoughts in the process and then endeavor to pin them down
to the stillness out of which they arise.  If you persist and apply yourself to frequent meditation on this topic, you will ultimately
track thought to its origin, Self to its lair and consciousness to its primal partless state.

The personal sense of 'I' will collapse and disappear, being replaced by the impersonal sense of That, the Absolute Spirit
which breathes life into us all, which not only maintains the existence of your mind and body but also the minds and bodies
of all creatures.

This technique of Self Inquiry is really more simple than the ancient systems of yoga, and should therefore be easy to practice.
Because of its subtle nature, however, and of our numerous tendencies towards excessive mental and material activity, it
becomes difficult.  The most effective way of overcoming that difficulty which I know and of which the ancient Upanishads often
remind us, is to seek out he society of the Brahman-knowers, the spiritually illumined, and so to sit at their feet, as the same
texts poetically put it.


Arunachala Siva.                                           


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Re: Our Bhagavan-Stories
« Reply #338 on: September 30, 2013, 12:01:44 PM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

Bhagavan tells of Kannappar the Saint:

Devotees of Bhagavan Sri Ramana know well that the one book which radically influenced His inner life He was at school
was the Periyapuranam in Tamizh, written by the Saint Poet Sekkizhar. This book contains the lives of the sixty three saints
of Tamizh Nadu who, by their acts of supreme devotion or merit, won Siva's Grace and came to the state whence one never
again returns to worldliness.  Bhagavan never made distinction between bhakti or jnana, provided  this true State is thereby
obtained: 'In that state bhakti is no other than jnana, jnana nothing else but bhakti.'; this is Bhagavan's exprience of them

In His perpetual silence, Sri Ramana was looked upon as Sri Dakshinamurti, and His teachings always emphasized the
Karya-Karana aspect.  The emphasis on this aspect was so great that there seemed to be no room in His teaching for
anything but pure reason.  People even used to feel that it was all cold and heartless logic.  But to those who have lived
with Bhagavan know only too well that Bhagavan's heart - a strange term, this, is Bhagavan different from Heart? -
was full of feeling for suffering humanity.  His great disciple Sri Kavyakanta Ganapati Muni, used to say that Bhagavan had
the light of the Teacher Sri Adi Sankara, the heart of Sri Ramanuja and the analytical power of Sri Madhvacharya.  Be that
as it may, on several occasions Bhagavan revealed in His life the aspect of true bhakti.

Once, on the nigh after Kartikai Deepam, the deities Arunachaleswara and Apeetakuchambal were in procession round the
Hill.  When the procession came in front of the Asramam, we offered flower garlands, coconut and camphor, and after being
waved before them, burning camphor on the plate was taken to Bhagavan on His seat in the Old Hall. The devotees took
this camphor, along with the Vibhuti of Arunachaleswara, and began to wave it before Bhagavan. But He exclaimed: 'Why
all this? The Son is subservient to the Father!'

Once someone placed the Periyapuranam in Tamizh prose in Bhagavan's hands, and He began reading out of it.  Now
Bhagavan was a past master in story telling, and He used to tell stories in hundreds. His solo acting was ever the admiration
of His devotees.  His modulation of voice for different characters, suiting gestures and postures, for each incident, was
wonderfully effective.  His devotees never missed a chance in being in the Hall on such occasions, so as to enjoy the benefit by
the recitals.

Bhagavan began to read out the life of Kannappar, the great devotee saint. He went on reading incidents in his early life,
and how he went to the forest and found Kudumi Devar, the Sivalinga, his Lord up the Kalahasti Hill in Chittoor District
of Andhra Pradesh.  Then he told how Kannpapar worshipped the Siva Linga, with water carried in his own mouth, flowers
taken from his own hair, and the well cooked and tasted meat  prepared for his own meal - knowing no better to offer his beloved
Lord. That way in which the ordained priest, Siva Gochariyar, resented the intruding defiler of the sacred Siva Linga was so
characteristically brought out by Bhagavan, with His own explanations of the rites and the meanings of the mantras used in the
worship, that it enriched the recital greatly to the benefit and admiration of the devotees.

Then came the scene of scenes, when the Lord in that Sivalinga tested Kannappar and incidentally revealed to Siva Gochariyar
the intensity of the forest hunter's worship from a place of hiding.   He saw the unexpected trickling of blood from one of the
eyes of Sivalinga; he saw Kannappar running to and fro for herbs, and treating the Lord's eye with them.  Then he saw, how,
finding them all useless,  Kannappar plucked out one of his own eyes and applied it to that in Sivalinga; then, seeing the
treatment was effective, he ran into ecstasies of joyful dance.

When  Bhagavan came to the story of how Kannappar was plucking out his own second eye to heal the second of the Lord,
and how Sivalinga extended a hand to stop him say, saying, 'Stop Kannappa, Stop Kannappa!'  Bhagavan's voice choked,
His body perspired profusely.  His hairs stood on end, tears gushed out from His eyes.  He could hardly utter a word, and there
was total silence, pin drop silence in the Hall. All were dumbfounded that this great Jnani could be so overpowered by emotion
and ecstasy at the great hunter-saint's devotion.  After a while, Bhagavan quietly closed the book, dried the tears in His eyes
with the end of His towel and laid aside the book, saying, 'No, I can't go on any further.'

Then we could realize the import of His words in Aksharamana Maalai: 'Having become silent, if one remains like a stone,
can that be called real silence?'  His blossomed Heart had in it the perfect warmth of devotion, no less than the supreme
Light of Knowledge.


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Re: Our Bhagavan-Stories
« Reply #339 on: September 30, 2013, 02:42:40 PM »
Crumbs from His Table - Swami Ramananda Swanagiri:

Some Experiences and Consecration:

On the night between the 17th and 18th July, 1935, at 4. am.  the writer sat for his usual meditation and as soon
as he closed his eyes, he had absolute internal quiet.  This lasted for full thirty minutes, as his wrist watch showed
after the experience.  During this experience, he felt as if a number of ants had been racing up his back, and a mild and
harmless fire was ablaze all around him, he himself feeling bodiless and merged with the light.  The light was comparable
to that of evening sunshine when there is also a drizzle.  Tears had trickled down from his eyes.  At the close of the
experience, he gave an exclamation and breaking from the meditation bean to tell his beads in the usual way.  He did not
narrate this to anybody till about 8 am., when due to the choking up of his throat and tears trickling from his eyes, as before,
he was unable to proceed with the comparison of the 1st and the 4th impressions of a few chapters of Mr. Paul Brunton's
A Search in Secret India.  Sri Bhagavan who noticed this chocking of the throat and consequent throttling voice asked what
the matter was.  He then told his experiences of the early hours of the morning.  Sri Bhagavan said that everything would
be alright soon.

A little later when he came to the passage referring to Kumbakonam Kamakoti Peetadhipathi, Sri Jagadguru Sankaracharya,
having referred Mr. Brunton to two holy persons, able to enlighten him on the question of Atma Vichara, of whom  Sri Ramana
was one, he desired  to know who the other person was and was given to understand the other person was the late Sri
Ramananda Saraswati, then residing at Mahadanapuram, near Tiruchirapalli, as reported by Mr. K.S. Venkataramani who
accompanied Mr. Brunton to Chingleput to visit Sri Sankaracharya.

As the writer lived very near Mahadanapuram and, as he had already told Sri Bhagavan that he had seen the Avadhuta
Swami at Sendamangalam, Bhagavan asked him if he had also seen Sri Ramananda.  he answered that he had not but,
from what he now heard, he was anxious to do so, adding however that his books led one himself almost to despair of
ever attaining salvation, as he had spent the greater part of his life in a way which the Swami would consider irreligious
and sinful, lacking in both knowledge of Vedas and essential practices of a Brahmin, so that he was not fit even to moot
the question of mukti.  He longed to attain salvation, but this insistence on the study of a vast ocean of Sanskrit literature,
or any literature for the matter of that, appeared to him a stumbling block.  He was anxious to know whether there was
any way out of this impossible condition at his age, and in his state of life, and, having found what seemed to be a possible
solution, setting at rest all these doubts, at the hands of Sri Ramana, he was no more inclined to go and see anybody else.

Sri Bhagavan said that vast study or high education was not compulsory for Self Realization, and that sometimes it could
prove more a hindrance than a help.  A highly educated Pandit has a greater samsara than an ordinary man, whose immediate
obstacles to the quest of the Self only center around his wife, children, and a few relations and friends. If such one can,  by
constant inquiry, break these bonds, he is well on the path to salvation, whereas a Pandit has, in addition to breaking the
immediate ties of his relations etc., to break also the doubts and despairs which the various books he has read present to him,
and as a matter of fact, at one stage of the path, it would be necessary to strive to forget what he had read.  He added that
knowledge of the Self is True Knowledge and incomparable to any knowledge gained by study, and that the Self Knowledge or
Self Realization is not to be obtained by any amount of study by practice only.  The writer cannot describe what consolation
and relief this reassurance gave him.

The writer stayed in the Asramam till Sunday, 21st July, 1935, and then he said that he would not rather go back to his job
but wished to stay permanently with Bhagavan.  Bhagavan replied that He was not bound by time and space, and therefore,
the writer need not worry where he stayed, obviously meaning thereby that merely for the purpose of obtaining His Grace,
it was not necessary to remain there.  As the writer had read some letters, from persons in distant countries, who had no so
far seen Sri Ramana, saying that they had guidance from Him day after day, he was easily persuaded to accept the assurance
and returned to his job on the morning of the 22nd.

Before going to the Asramam, a friend of his had given him a book of Spiritual Instructions by Swami Brahmananda of
Sri Ramakrishna Math and the following passage therein, appealed to him so strongly, he returned home when he wrote to
Sri Niranjananda Swami of Sri Ramanasramam, that henceforth, he had consecrated himself to the service of Sri Ramana:

"Ordinary people understand the term Guru, a person who whispers some mantram into the ear of the disciple. 
They do not care whether he possesses all the qualifications of a true Master.  But today such a conception is losing ground.
It is now recognized that none but a realized soul is qualified to be a spiritual teacher.  He who does not know the path
himself cannot show it to others."


Arunachala Siva.                                                     


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Re: Our Bhagavan-Stories
« Reply #340 on: October 01, 2013, 10:54:41 AM »
Silent Power - Paul Brunton:

A Spiritual Torch:

The Maharshi, in His modesty, will hardly ever refer to this fact, but those of us who have basked in His spiritual sunshine
have found the way to the Spirit made easier.  For He continually broadcasts telepathically the divine atmosphere which
has now become His very nature.  In effect, He mysteriously communicates His spiritual calm to our troubled souls.

This investigator of the soul's domain has solved stubborn questions which have puzzled the thinker among men since
reason first evolved.  Western scientific psychology is heading straight for the explanation which He gives of that apparent
mixture of beast and angel called man.  The Maharshi's method of psychoanalysis is far removed from the queer, muddled
method Freud, whose materialistic and sexual emphasis caused him to miss the divine.

The reward which waits for those who practice he technique advocated by the Maharshi is nothing less than nirvana itself,
at the most,  and mental tranquility at the least. Those who think that the nirvana of the Sage is a kind of never ending boredom
should spend at least a few months in His company.  The experience will correct their mistake and make good their ignorance.

When I first traveled around India interviewing her holy and learned men, I was amused to note how their numerous theories
and explanations contradicted each other.  The trouble was that the dust of so many generations has gathered upon the
sacred texts and scholarly books that the real meaning of these volumes have been overlaid.

Scarcely one of those who granted me audience could speak from personal experience, and most could only quote the opinion
of others.  But the Maharshi's teaching flow out of His own original experience, realization of Truth, and to that extent He
stands solitary as the peak of Arunachala itself.   He illustrates perfectly those of the great Yogi, Patanjali, 'The Seer abides
within himself, for he ever dwells within that sacred center wherein God speaks to man.'

Even while I write, a grey squirrel hops into the Asramam Hall, plays purposelessly for a while, and then squats contentedly
under the Maharshi's divan.  You are as safe there, brother squirrel as on your own sheltering tree, for the Sage's attitude
towards you is no different from your Creator's.  There is nothing but love in His heart towards all creatures, and even if, perchance               
you were to bite Him, He would not hit you in return. 

Since that day when I first found Him, absorbed in the mysterious trance of samadhi, I have traveled in many lands but
always my thoughts turned towards Tiruvannamalai as he Muhammedan turns his face during prayer towards Mecca. 
I knew somewhere in the wilderness of this world there was a sacred place for me. Since that day, it has become a sacred
place for many others who have never left Europe and America.  For at the Sage's feet, I picked up a spiritual torch and
carried it to waiting souls in the lands of the West.  They welcomed the light with eagerness. There should be no virtue to be
accredited to me for that, for whatsoever benefit has accrued to Western seekers comes from the torch which was lit by the
Maharshi Himself.  I was only the unimportant " link boy", the humble carrier.  And now that I have returned to the ever luring
Hall of the Holy Beacon, I pray the gods of destiny that they may keep the captive here for many years.


Arunachala Siva.                 


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Re: Our Bhagavan-Stories
« Reply #341 on: October 02, 2013, 10:18:27 AM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

Introduction to Collected Works (Nool Tirattu in Tamizh).

It was about 1927 when Sri Bhagavan's Nool Tirattu in Tamizh was under preparation to be published.  There was talk among
the Asramam pundits that the book must have a preface although the devotees of the Maharshi considered that nobody was
qualified to write a preface to His works.  The pundits proposed the writing of a preface, but none of them came forward to write
it, each excusing himself that he was not qualified for the task.  It was a drama for several hours as one proposed another for
the purpose, and each declined the honor.  Bhagavan was watching this quietly.

At about 10.30 in the night, as I was passing beside the Hall, Sri Bhagavan looked at me and said, 'Why not you write the
preface yourself?'

I was taken aback at His proposal, but meekly said, 'I would venture to write it only if I had Bhagavan's blessings in the task.'

Bhagavan said, 'Do write it, and it will come all right.'

So I began writing at the dead of night, and to my great surprise, within the three quarters of an hour, I made a draft as if
impelled, driven by some Supreme Force. I altered not even a comma of it, and at 2 O clock in the early morning I placed it at
the feet of Bhagavan. He was happy to see how the contents were arranged and to note the simplicity of he expressions
used.  He passed it as all right and asked me to take it away.

But as I had taken the written sheets of paper only a few steps away, Sri Maharshi beckoned me to show them to Him once
again.  I had concluded the Preface in the following way:  "IT IS HOPED that this work in the form of Bhagavan's Grace will give
to all who aspire to eternal Truth, the Liberation in the form of gaining supreme Bliss shaped as the taking away of all sorrow.'
Maharshi said, 'Why have you said, 'IT IS HOPED'?  Why not say, "it is certain?"  So saying, He corrected with His own hands the
word 'numbukiren' into 'tinnam'. 

Thus Sri Maharshi set His seal of approval to the book, giving to His devotees that the great charter of Liberation, in the form
of His teaching, (Upadesa) which leaves no trace of doubt about it in the mind.


Arunachala Siva.                 


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Re: Our Bhagavan-Stories
« Reply #342 on: October 02, 2013, 12:43:12 PM »
Crumbs from His Table - Swami Ramanananda Swarnagiri:

Some Surprising Incidents:

One day when all the visitors went to the dining hall for the mid day meal, a Brahmin youth was ejected from there.
At the sight of this the writer felt disinclined to sit down for his meal; however he consoled himself and took his food.
He was, however, so badly upset by the incident that he did not take any of the prasadam (small gifts of eatables
frequently distributed at the Asramam, after having been presented to Sri Bhagavan and a small quantity thereof accepted
by Him.)  given to him later that day.  At about 3.00 pm. a monkey came and sat opposite to him in the Hall, and he attempted
to give it all the prasadam so far collected.  Sri Bhagavan, looking at him, remarked that if He that one fellow, hundreds of other
idlers would pour into the Asramam and it would be converted from a place of retreat for Sadhakas, Jnanis and Yogis, to an
idlers' asylum.  Anyone connecting such a plain remark as this with the writer's mental attitude cannot but conclude that
Bhagavan wanted to convey consolation to his disturbed mind and convince him that He has destined everything for everybody,
and it was utterly useless for him to identify himself with such miseries and worry himself in vain over His actions.

2. The writer was about to put a question to Sri Bhagavan and just as he began doing so, Sri Bhagavan answered him
by referring to page 73,  para 2 of Mr. Brunton's Secret Path and remarked that, as stated therein, speech only beclouded
argument and disturbed the silent communication of thought/

3. Sri Bhagavan was correcting and aiding some youngsters of not more than ten years of age in memorizing His Sanskrit
work, Upadesa Saram, and the writer was laughing, so as to say, up his sleeve,, at the utility of coaching these youngsters
who could not understand the A-B-C of his highly metaphysical poetry.  Without the utterance of a single word, Sri Bhagavan
turned to him and remarked that though these children might not understand the meaning of these poems then, yet they
would be of immense help to them, and would be recalled with great relief and pleasure, when they came of age and were in


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Re: Our Bhagavan-Stories
« Reply #343 on: October 02, 2013, 01:50:50 PM »
Silent Power - N.N. Rajan:

Bhagavan Sri Ramana is a guru to all those who have faith in Him.  He is a rare combination of bhakti and jnana.  Some
devotees feel that they are led through jnana towards Self Knowledge.  Each individual is helped or taught by Him either
through silence or sometimes by words according to the needs of that person.  Therefore, one is not aware what another
gets by way of help from the guru and that becomes clear when the devotees compare notes of their experience.

Often Sri Bhagavan clears the doubts in the minds of the devotees even before they put questions to Him.  Devotees
having some problems which they themselves could not solve come there with an ardent desire of asking Sri Bhagavan
for a solution, but often, and to their amazement, they themselves find the solutions of the problems when they sit in
His presence.

Such a method of teaching is nothing short of a miracle in its subtlest form.  Miracles, as generally understood, are
something spectacular and many persons are under the impression that the greatness of a Saint or a Sage is directly
proportional to the number of miracles he performs.    That way of thinking is not correct.  Sri Bhagavan says that the
greatest miracle is attainment of Self Knowledge and all other spectacular performances are of the world, hence illusory!
He does not admit that He performs any miracles, but things do happen which we interpret in such a way.

In this connection, it would be interesting to narrate my experience.  Once I met an old friend Mr. K.A. in Poona. In the
course of our conversation,  he told me that in 1919, he was informed by some devotees that a peacock and a cobra
played with each other in Skandasramam when Sri Bhagavan was residing there.  To see this, he and a friend of his,
decided to go there and verify what they had heard.

They arrived at Skandasramam in the afternoon and sat there for a couple of hours hoping to see the bird and the snake,
but they did not appear.  They felt disappointed and returned home the same day with the belief that people circulate
stories that are not correct.  I too had heard about the story of the peacock and the snake at Skandasramam, and I
believed it because I had no cause to doubt the intention of those that told me about it.  I tried to convince Mr. K. A.
that the miracles have no value to gauge the greatness of a saint, which according to him have a value, and he put
forward very strong arguments to support his own case.

Mr.K.A. is a well read old man, and the conversation initiated a struggle in my mind whether to believe or discard as untrue
what I had heard.  My mind was very uneasy for a couple of days and it calmed down when it occurred to me that the
peacock and the snake could not have obliged Mr. K.A. and his friend during the very short stay they made at Skandasramam.

Sri Bhagavan's talks are very instructive and can be easily understood by those who listen to Him.  He talks about His own
experience in very simple language.  He generally speaks in Tamizh, Telugu or Malayalam.  He knows English but seldom speaks
in that language.  People who do not know the Dravidian languages ask questions in English and His replies are given in Tamizh
which are then translated into English by an interpreter for the benefit of the questioners.  When He finds that the translation
is not correct He suggests appropriate English words to the interpreter!  He writes and composes in the three Indian languages
mentioned above and in Sanskrit too.  Most of His works have been translated into English and other languages. From the study
of such spiritual literature much benefit can be derived, but one who is earnest in the quest of the Self, gets abiding inspiration
by personal contact with Sri Bhagavan.  Since He knows many languages, it is possible to converse with Him and get more benefit
than from reading books alone.

I have had opportunities to talk to Sri Bhagavan and one of them is mentioned here. One day I went to see Gurumurtham
and the garden near it.  These two places are well known to those who have read the biography.  It is in this garden that
Bhagavan's uncle recognized Him as his nephew Venkataraman, who had left His home some three years earlier.  After visiting
the two places, I returned to the Asramam and told Sri Bhagavan that the place now is more or less an open ground and is not a garden as described by Sri B.V. Narasimha Swami in his book Self Realization. Sri Bhagavan immediately began to describe His life
during His sojourn there. He said that He was talking shelter in a lamb pen which was hardly high enough for Him to sit erect. 
If He wanted to stretch His body on the floor, most of it was out in the open.  He wore only a kaupina and had no covering over
the rest of His body. If it rained He remained on the wet and sodden ground where sometimes water stood a couple of inches
deep!  He did not feel any inconvenience because He had no 'body sense'  to worry Him.  He felt that sunrise and sunset came
in quick succession. Time and Space did not exist for Him.  He then tried to describe the state of His awareness of the Self and
His awareness of the body and things material.  To Him the sun of absolute Reality made the phenomenal world disappear
and He was immersed in that light which dissolves diversity into the One without a second!


Arunachala Siva.         


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Re: Our Bhagavan-Stories
« Reply #344 on: October 02, 2013, 05:54:11 PM »
Silent Power - N.N. Rajan:


It is not possible to express exactly the thrill felt by all of us who were listening to Him.  We all did feel as if we were transported
into that condition to attain that which we are striving for.  There was a deep silence in Hall for some time during which
everyone present felt peace and happiness.  It occurred to me then that Bhagavan, while narrating any incident of His life,
takes the opportunity to teach us, and I told Him that when He spoke we felt as if it was easy to experience the Self and even
as if we had glimpses of it.  We asked Him exactly how one has to proceed to be in that state of conscious awareness which
He had described.  Sri Bhagavan with sparkling eyes, looked at me benevolently, raised His hands and said:

It is the easiest thing to obtain.  The Self is in you, around you and everywhere.  It is the substratum and he support of
everything.  You are experiencing the Self and enjoying it every moment of your life.  You are not aware of it because your
is on things material and thus gets externalized through the senses.  Hence you are unable to know it. Turn your mind away
from material things which are the cause of desires, and the moment you withdraw your mind from them you become aware
of the Self.  Once you experience the Self, you are held by it, and you become 'That which is the One without a second.'

When He finished His words, I again felt in the same way as I felt on the first day I met Him in 1923 -- that Sri Bhagavan is a
big powerhouse and His power or Grace overwhelms us, whatever our ideas may be and leads us into the channel flowing
into the Self.  It became clear to me that we can have the knowledge of the Self if only we take the path into which a realized
person or guru directs us.

In conclusion, I wish to say that one should constantly meditate that one is not the body or the mind.  Unless the mind is in
contact with the senses, we cannot get any report from our ears, eyes etc., We must therefore still the mind by disconnecting
it from the senses and thus get beyond them to experience the Self.  What we learn from the sense perception is only relative
knowledge. Knowledge of the Self can be learnt only by sitting at the feet of one who has realized it.  What others tell you is
mere talk.  Bhagavan Sri Ramana is one of those Masters who has realized the Self and like all other Masters who preceded Him,
He helps us proceed rapidly to attain Self Knowledge.


Arunachala Siva.