Author Topic: Our Bhagavan-Stories  (Read 200911 times)

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #345 on: October 03, 2013, 11:00:09 AM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer.

Sri Ramana Gives Rama Darsan:

It was in 1908, I first contacted Sri Ramana Maharshi, then in the Virupaksha Cave, when I was a boy of twelve.  Had you seen
Him in those days, you would hardly have taken Him for a mere human being.  His figure was a statue of burnished gold.
He simply sat and sat and rarely spoke.  The words He spoke on any day could be easily counted.  He was an enchanting
personality, who shed a captivating lustre on all, and a life giving current flowed from Him, changing all those nearby, while
His sparkling eyes irrigated those around Him with the nectar of His Being.

Peace, peace, peace.  Now you have lost your individuality in Him.  He absorbs you, is your all, is the All.  I remember how well!
I remember, how well! The first song I sang before Him at that time - it was the famous Namasivya Padigam, commencing
'maRRupaRRenakkkinRi', the gift of the great Saint Sundarmurti Swamigal.  From then on He had me linked inseparably to
Himself.  I know one and only one thing, and that is He alone exists, as the Divine, and all else has only the appearance of
existence, but in reality is not.

I never had to leave Tiruvannamalai after my nineteenth year.  Sri Kavyakanta Ganapati Muni was at that time in Tiruvannamalai.
His Vaidika Sabha Society was very active, and he gave a series of discourses on the Vedas.  His magnetic personality and
exposition of the greatness of Bhagavan Sri Ramana Maharshi so deeply impressed me that I decided to study the Vedas at his
feet, and was gladly accepted as a student. He was then living in the Mango Tree Cave below the Virupaksha Cave on the Hill.
Eight years I studied the Scriptures under him. Daily we visited the Maharshi together and enjoyed the benefit of His Presence.

After the Maharshi's Mother, Azhagammal, passed away, Sri Maharshi came down the Hill, and the present Asramam came into
being.  Sri Kavyakanta Ganapati and his pupils would come down to the Maharshi's abode, when there would be memorable
and scintillating discussions. When the Muni was in the Hall, Sri Maharshi could be seen in the full bloom of His Being. The discussions
ranged over various schools of thought and philosophy, and it was a period of great literary activity at the Asramam.                       

contd.,

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #346 on: October 03, 2013, 11:21:08 AM »
Silent Power:  Prof. B.L. Atreya:

A Saint is as great a necessity for human society as is a great scientist, a great thinker and a great leader, nay the necessity is
even greater.  For a scientist discovers the secrets of life and of the universe, a thinker tries to understand the meaning and
purpose of existence, and a leader tries to shape and transform humanity or a portion of it according to his own notions of what
it ought to be. 

A saint is one who makes a whole hearted effort to realize in himself, in his own life, the highest and furthest possibilities of
human life, which is a natural course of evolution may take centuries to actualize. 

A saint is a man perfected, a fulfilled hope of humanity, a successful experiment in human sublimation, and a source of inspiration
and guidance to travelers on the path to perfection.  He is the embodiment of the highest values of humanity, an indubitable
indication that ideals can be made real, that man can be what he ought to be, here and now.

His life is a measure of man's manhood, when it is lived in the midst of humanity and not in sanctified seclusion.  It is a practical
solution of the various puzzles of life, provided it is a comprehensive one. Considered from various points of view, a saint is
the greatest asset to human society.  A perfected being, he is the eternal beacon to sadhakas the world over. 

I have read the biographies of many a saint, seen a number of them and have come into contact with some.  I have had the
privilege of being at the Asramam of Sri Ramana Maharshi for a short time in March 1940, and since then in correspondence with
Him. 

He made a deep impression upon my mind, a mid that has been moulded by a study scientific and philosophic writings of the
east as well as the west.  The greatest peculiarity and merit of Sri Ramana Maharshi's life is that although He has molded and
perfected His personality on the lines of Advaita Vedanta, a purely Indian way of Self Realization, He is highly appreciated and
resorted to by by western seekers and by those Indians who have been educated on the western lines.

One of the reasons for this fact may be that some English and French writers happened to praise Him highly in their books.
But the fact remains to be explained why these western seekers were themselves so impressed by the Maharshi. Mere
publicity does not in the least establish the greatness of saints, although it may make them known as in the case of Jesus
Christ to a wider public.                 

contd.,

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #347 on: October 03, 2013, 01:21:52 PM »
Silent Power - Prof. B.L. Atreya:

continues....

Maharshi's greatness is more deeply founded.  It is based on His actual living by the creed of Advaita Vedanta which holds that
Reality is One without a second, that everything in this universe is but the reality which is Existence-Consciousness-Bliss.

True to His creed, He regards nothing as alien, none as other, no event as undesirable.  For Him the ideal is the real and the
real is the ideal.  He has no other relation with anyone but that of love.  He thinks as much of others as He thinks of Himself.
Love, affection, kindness, mercy etc., which are the expressions of one and the same thing, and the feeling of unity with all,
ever flow from Him.  This is the secret of the Maharshi's unique greatness and consequent popularity.  The whole of humanity
owes its homage to this great Sage amidst us.

Jnana is like Akasa.  The supreme Self which is to be known through the Sadhana is also like the ether.  The various objects
we see in the world as well as as the souls are like ether.  Therefore who is to know which?  What is to be known by what?
The supreme realization is that there is no plurality.  True knowledge is distinctionless.  That knowledge is the Self, the light
divine. That knowledge is Bhagavan Ramana.

May we offer our obeisance to this supreme Lord who came to save the world and who still abides and will ever abide with
us in order to make us perfect.

May, we on this auspicious occasion, renew our faith in our Bhagavan and pay homage to Him so that no only we, but the
entire world may be saved.     
   
****

Arunachala Siva.
 

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #348 on: October 03, 2013, 01:49:39 PM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

Ramana Gives Rama Darsan:

continues....

Besides Kavyakanta, Kapali Sastri, Muruganar, Lakshmana Sarma, Arunachala Sastriar of the Madras Gita fame, Munagala
Venkataramiah, Sivaprakasam Pillai, and a host of others used to be in the Hall, which was open all through the hours of 
day and night.  It was then the World of Freedom of Sri Ramana, our Lord, Guru and very Self.  Our lives were based and
turned upon that one central Personality.   Nothing gave us greater joy than to be in His Presence as often as possible
and to do His bidding.

Thus did time pass till 1929, when on leaving Tiruvannamalai for good, Sri Kavyakanta made me over to the care of Sri
Maharshi, and in the very first letter he wrote,  he asked Bhagavan to take particular care of me.  I was at school when
the letter was received and the Maharshi tucked it under His cushion.  He pulled it out, read it to me when I returned
from school, and said, 'Look here, you must not run away from here.  I am answerable to Nayana; he may come at anytime
and claim you from me.'

Our happiness in the presence of Sri Bhagavan was comparable to the joy of the hosts of Siva on Mount Kailasa.  Sri
Bhagavan used to say, 'Kailasa is the abode of Siva; Arunachala is Siva Himself.  Even in Kailasa things are as they are
with us here. Devotees go to Siva, worship Him, serve Him and hear from Him the interpretation of the Vedas, and Vedanta
day in and day out. '   So it was Kailasa at the foot of Arunachala Hill and Arunachala Paramatman in human form was Bhagavan
Sri Ramana Maharshi.

In May 1933, on my 36th birthday, after the usual bath and prayers, I sat in Sri Bhagavan's presence in a pensive mood.
I addressed a prayer in Tamizh viruttam style to Sri Bhagavan, complaining: Oh, Bhagavan! I have completed three and a half
decades, and yet have not had the experience of the real You.  Pray let me have this day the touch of Your Grace.' 
Handing over this slip of paper, I prostrated to Him.

Bhagavan bade me sit down and gazed steadily at me.  I was still in a pensive and meditative mood.  All of a sudden I lost
body-consciousness, and was absorbed in Sri Maharshi.  I was turned inward, and the voice of Bhagavan  bade me see whatever
I desired, I felt that if I could have darsan of Sri Rama my life would have been fruitful, as I was much devoted to Sri Rama. I then
had immediately a darsan of Sri Rama, with Sita, Lakshmana, Bharata, Satrughna and Hanuman.

The ecstasy  of the vision defied description.  I simply sat on, with Maharshi perhaps gazing on me without my being aware
of His gaze.  Two hours thus passed in pin drop silence, lost in the vision, until it vanished.  I prostrated at the feet of Sri
Maharshi with tears of ecstasy in my eyes and my hair standing on end.  To Bhagavan's inquiry I replied, that of course, I had
seen dear Sri Rama.

Bhagavan asked me to fetch the book Dakshinamurti Ashtottara, which I had not read, and opening a page therein, He gave
it to me to read. 'The fifth name from the last read, 'Om Sri Yoga Pattabhiramaya Namaha.'  Bhagavan said: " Sri Rama is
Dakshinamurti and Dakshinamurti is Sri Rama. Do you know where Ayodhya is?  The Vedas say it is in the  Sun, and describe it
as ashtachakra navdhwara devanam Purayodhya (the Gods' city is Ayodhya with eight corners and nine gates).  Arunachala
is also Ashta chakra puri (eight cornered city).  and Lord Arunachala is 'Sri Rama as well as Sri Dakshinamurti. One has no
need to go to the Sun to see Ayodhya or Sri Rama, but one may see them here and now."

****

Arunachala Siva.                                   

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #349 on: October 04, 2013, 10:35:05 AM »
At the Feet of  Bhagavan:  T.K.Sundaresa Iyer:

THE MAHARSHI'S GREATNESS:

Bhagavan Sri Ramana Maharshi's greatness needs no recapitulation here.  He was a Knower (Jnani) by birth, like Suka and
Vamadeva.  In his teens He woke up to the reality of the Self not apart from the Divine (Brahman) -- the Fourth State - turiya;
the shock of death brought it about.  The Grace of Meenakshi and Arunachala were there and showed Him that State.  He was
drawn to Arunachala, the Hill-magnet attracting souls to It.  There He shone as Sri Dakshinamrti, by explanations through Silence
proclaiming the Divine Reality.  He shone as the One Self that projects from Himself both Maya and the world. In His Presence,
peace and the experience of nectar were enjoyed by all beings, including birds and beasts.  For almost forty years, His soothing
voice, silvery radiance  and golden touch were the solace of thousands of devotees  and visitors from East and West.

He shed His physical presence in 1950, but He Himself ever IS --  in His transcendental state. Even though we can no longer
hear that voice or see that shining face, we find even more as the long years roll by that He is still with us, in out midst, still
able to guide His devotees who come to Him from distant places to the Light of true and eternal wisdom.  There is nought that is
not He. Let us put aside the ego, or surrender to Him, and He will fill us with His Being and sweeten our lives, helping us to be
He Himself.

****

Arunachala Siva. 
             

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Re: Our Bhagavan-Stories
« Reply #350 on: October 04, 2013, 10:50:14 AM »
Silent Power - K. Lakshmana Sarma:

An inevitable consequence of Bhagavan's state as a jivanmukta, permanently established in the egoless state, was that He
could not claim any rights, even the right to choose what shall be done or not done to His body, because from His point of       
view, that body was not His.  Also, He was so full of compassion, that He could not bear to hurt anyone's feelings.  Anyone
that came to Him offering edibles or medicine was sure of its being accepted, though He did not want it.  Once He said,
'Nature cure is right. But.... ' And He did not complete the sentence.

Yet He showed His real view of drugs by implication.  When a quantity of a drug had to be taken for a certain period, He would
take only one dose and would never take a second.  That is, He would not follow the prescription as one who believed in the
goodness of the drug would do, as to benefit by it.

The same was the case when an operation was proposed.  He submitted to the operation only to please the person who
wanted to do Him good.

On the last occasion, when a number of doctors and surgeons who came from Madras, wanted to operate on Him to remove
the cancer He was having, He first very gently suggested that it was not necessary.  He did that because He knew the future,
that the end was near.  The doctors did not take the hint.  They insisted on operating  and hence Sri Bhagavan submitted to
the operation without an anaesthetic.  The operation lasted for nearly three hours and produced a severe shock, from which
the body never recovered.

When all these medical efforts had failed, a number of devotees came to Him and prayed to Him to use His spiritual powers
to heal the disease.  Bhagavan replied, 'I did not want any treatment.  It was you who wanted it.'  After a brief pause, He
added, 'In two more days it will become alright.'  What He meant was that the end would come then.  And it came exactly
as He said.

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Arunachala Siva.     
         

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #351 on: October 04, 2013, 12:53:51 PM »
Crumbs from His Table - Swami Ramananda Swarnagiri:

OBSTACLES AND HATHA YOGA:

Devotee: People practicing meditation etc., are said to get new diseases; at any rate, I feel some pain in the neck and front of
the chest.  This is stated to be a test by God.  Will Bhagavan explain this and say if it is true?

Bhagavan: There is no Bhagavan outside you and no test is therefore instituted.  What you believe to a test or a new disease
resulting from spiritual practices is really the strain that is now brought to play upon your nerves and the five senses.  The mind
which was hitherto operating through nadis to sense external objects and thus maintaining a link between itself and the organs
of perception is now required to withdraw  from the link  and this action of withdrawal naturally causes a strain, a sprain or a snap
attendant with pain, which people term disease and perhaps tests by God. All these would go, if you would but continue your
meditation bestowing your thought solely on understanding your Self or on Self Realization.  There is no greater remedy than this
continuous yoga or union with God or Atman.  There cannot but be pain as a result of your discarding your long acquired vasanas.

Devotee: Hatha Yoga practices are said to banish diseases effectively and are therefore advocated as necessary preliminaries to
Jnana Yoga.

Bhagavan: Let those who advocate them use them.  It has not been the expereince here.  All diseases would be effectively
annihilated by continuous Self Inquiry. 

Devotee: What about pranayama?

Bhagavan: What about it?  While I do not speak about it in term of the well known phraseology of purakam, rechakam, and
kumbhakam and their matras (units of time), I have said that it can be used.  Mind and Life breath spring from the same source;
if you stop the course of one, you have automatically stopped the course of the other.  Control of mind is easier than control of
breath.  The latter resembles the forcible milking of the cow and the former, the cajoling of the cow by a feed of grass and caressing
it by gently patting its back. 

Sri Bhagavan one day had told an anecdote from the Life of Prabhulinga while speaking on the subject of Hatha Yoga etc.,

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Re: Our Bhagavan-Stories
« Reply #352 on: October 05, 2013, 01:31:41 PM »
Silent Power - Lucia Osborne:

ARUNACHALA:

"Arunachala ! Thou are the inner Self who dances in the Heart as "I" .  Heart is Thy Name, O Lord!" (Arunachala Pancharatnam, V.2)

In the Puranas Arunachala is referred to as the oldest Hill on the earth and is regarded as the Heart of the Universe.  Scientists
have also pointed out that the eastern ghats of the Deccan Plateau as the oldest land.  Arunachala has many names: Arunagiri,
Sonagiri, Sudarsana Giri, Annamalai, to mention but a few and is also referred to as the Tejolingam - the lingam of effulgence -
which is the formless emblem of Siva.

The form of the Hill is said to resemble Sri Chakra, the emblem of the Cosmos,  with its substratum, and Shaktas regard this
Hill as Sri Chakra itself.   Bhagavan took an active part in the installation of Sri Chakra in the temple dedicated to the Mother.

Devotees of Siva consider this divine Hill as the form of Siva, who appeared in the midst of Brahma and Vishnu as a column of
fire, without beginning or end, in order to dispel their ignorance.  Both failed to realize His Presence by their physical efforts.
This signifies the inability of mind or intellect to go beyond itself.  Arunachala is traditionally identified with Sudarsana, ( a form
of Chakra or discus of Vishnu).  In the form of a deity, Sudarsana appears in a fierce aspect, armed with weapons of destruction.
When a seeker penetrates beyond the semblance of the terrible, while struggling to overcome what seems terrible for himself
--- namely, the dark downward propensities of his own psyche -- grace reveals itself as love and compassion.   This, according to
Dr. Mees, an authority on symbolism, is the etymology of Sudarsana which aims at the destruction of these propensities, so as to
reveal love and beauty.

Many saints and sages have sung and composed songs in praise of Arunachala and its import, and some have attained enlightenment
here. Sri Sankara also seems to have visited Arunachala. In one of his compositions he calls this Hill 'Meru' and says, like
Bhagavan, that Siddha Purushas are found here.  Saint Guhai Namasivaya lived in one of the caves, which is still called by his
name.  His disciple has written the well known Annamalai Venba, a hymn in praise of Arunachala.  Another well known Saiva
Saint, Virupaksha, also lived in a cave higher up on the slope.  It is said to be in the shape of OM - and some devotees have
heard there, the sound of OM in silent meditation.  The saint's tomb is also there, and this cave bears his name.  Bhagavan
Sri Ramana spent seventeen years in it and later moved up to Skandasramam, where a trickle of water changed overnight to
a perennial stream whose water, like that of Ganga, does not deteriorate with time.  Arunagiri Nathar another notable saint
is also a celebrated for his songs of praise after he received illumination through the grace of Muruga, the son of Siva, in the
Arunachaleswara Temple

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #353 on: October 05, 2013, 02:39:28 PM »
Crumbs from His Table - Swami Ramanananda Swarnagiri:

The Third Visit:

The writer used to have always two conflicting desires, one to visit Sri Bhagavan as frequently as possible, the other to postpone
it as long as he could till he felt he had some tangible evidence of progress.  In the meanwhile, however, through some agency
or other, he was pushed before Him, obviously through His Grace.  The first time it was through his immediate superior, the second
was through the telepathic command, confirmed on the same day by a letter from one of His long standing devotees, and this time
it was again an officer in government service, who suggested that he would feel it a pleasure to visit the Asramam in his company,
or rather, an indirect suggestion to him that he had better place himself before Sri Bhagavan at an early date.

This time, he took leave for fifteen days and stayed with Sri Bhagavan.  Conscious of his own retrogression and want of steadfastness in his yama and niyama, he did not sit or stand before Sri Bhagavan this time, as continuously as he used to do on former occasions.
Sri Bhagavan would however peep into his room in His casual rounds at about 10 am. and 3.30 pm. and make various inquiries.
During this time, he was living on coffee and rice cakes in the morning, one or two handfuls of plain cooked vegetables in the afternoon
and a cup of milk at night.  About ten days after his arrival, one fine morning, the writer was accosted by Sri Bhagavan with the
following query: "Is coffee and iddli all you need in the morning?", the obvious meaning of this remark being that there was no
need for such austerity on the part of His devotees, i.e. for those who had taken to Vichara.  For further enlightenment of aspirants
it might be stated here that Sri Bhagavan has often remarked that all that is required is that aspirants should take, in very moderate
quantities of whatever food comes their way and not stipulate, discriminate or pick and choose in the matter of diet.  That, in contrast
to the claim of hatha yogis that yoga practice is necessary to ward off disease from the physical body and make it pure and healthy
to help concentration etc.,  The inquiry method, if followed strictly as directed, with absolute one pointedness of mind, is capable of
devouring all the germs of disease wherever and whenever they arise.  He would appear also to be of the view, that for such an
inquirer, yama and niyama will automatically come, as in His own case.  He said that when He was staying in Gurumurtham for
18 months, His diet was only a cup of milk-mixture for the whole day.  His insistence is on continuous one pointed inquiry, like the
unbroken flow of oil, would automatically ensure a steady asana, freedom from hunger and thirst and freedom from disease; only
a beginner cannot easily obtain this state, and has to contend with his vacillating tendencies.

During this visit the writer had another surprise from Sri Bhagavan.  A well educated unemployed youth was regularly attending
the Asramam.  He was so steady in his meditative posture and so continuous for hours together that some, if not all, appeared
almost envious of his rapid progress.  Perhaps to set our doubts at rest, Sri Bhagavan was heard to remark one day that the boy
was not meditating upon God or Self but praying to Him for His grace to get a job and added that worldly people desirous of
obtaining fulfillment of their desires, should seek them where they were available and that He could not do anything for his
employment.  'Do I give jobs to people here?  I am a sannyasi without any possession or work.'  The youth who had heard most
of the conversation, though appeared outwardly oblivious to what was going on around him, acknowledged later that what
Sri Bhagavan said was absolutely correct. 

At the end of his stay, the writer took a trip to Tirupati, Kalahasti etc., and Sri Bhagavan, who did not appear to look with favor
on such tours b one who, for all purposes, appeared to be convinced of the efficacy of the Who am I? inquiry method, and of the
secondary value of worship of images, japas, mantras etc,, dismissed him with a simple 'yes, yes,' when he took leave.

This unspoken but well understood disapproval and he loftiness of His own teaching haunted the writer's mind all through his
tour of Seven Hills, the Papavinasam Falls, Kalahasti, Sri Vyasa Ashram, Yerpedu, the Kailasanatha Konai (Water falls), the
Nagari Buggi temple, and waterfalls, the Tiruttani Temple and so on.  Therefore, when on his way home he was again standing
before Sri Bhagavan, he was quaking.  But fortunately, a smiling countenance and a remark from Sri Bhagavan, that they were just
then talking about him and found him in the precincts and soon after the close of the talk, consoled him not a little.

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Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #354 on: October 05, 2013, 02:55:24 PM »
T.K. Sundaresa Iyer:  At the Feet of Bhagavan:

A Voice from the Hill of the Holy Beacon:

A certain Mysorean, well built and short in stature, presents himself before Sri Bhagavan and puts a question on a familiar
yet enigmatic subject.  He asks: What is this thing they call Guru Kripa'?  All the devotees sitting there are expectantly
watchful for the answer that will come the statue like figure on the divan, utterly unswayed by the happenings around Him,
with His eyes gazing into somewhere -- the depths of which we know not -- with an expression whose simple placidity catches
even those with a superior air of their own. Unassuming He is, yet His authority tells; naked in every sense of the word, yet
He is clothed in all that is wholly divine; poor, yet possessing and claiming by right all the Cosmos as His own; simple, yet a
problem and a marvel for all who come to study Him.  He is the One Man to whom real India, nurtured on her glorious traditions
of the great past, looks for light and life.

This Sage of Arunagiri was one who burned His boats even at the age of seventeen, while He was a student in Madurai.
This was so that He might be drowned in the Ocean of Arunachala and dissolved in It, so that there might be no trace of His
little 'self' and He be only the One Self that is, was, and shall ever be.  This is to Him 'Arunachala' -- the one resplendent and
immutable Truth, which is the Substratum of all that is, was, and shall be.  For aruna means red, radiant and achalam, the
changeless rock bottom of Truth.  To Him life in the wakeful stage is as good as a moment of dream.  According to Him, the one
problem of life is how to wake from this perennial dream.  For when we awaken from life's dream, aware of the One Seer and
all of that passes before His gaze, painful and pleasurable, we shall abide ever as the unaffected witness, immortal and infinite.

What is Guru's Grace?  Well, this is exactly the word that awakens us from this dream of life of ours, to which we cling so hard
until the tiger of death pounces on us and proves that it is ephemeral and unreal.

contd.,

Arunachala Siva.                         

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Re: Our Bhagavan-Stories
« Reply #355 on: October 06, 2013, 02:39:38 PM »
Silent Power - Lucia Osborne:

Arunachala:

continues...

When mention was made one day of the tank adjoining the Asramam, being called Agasthya Tirtham, the Maharshi was asked
if that sage ever visited the Hill.  Bhagavan remarked, 'Yes, of course, everyone must come here eventually,' meaning that every
one must eventually return to the Source - Arunachala.

Sages have said that one can attain salvation of being born in Tiruvarur, by dying in Kasi, by worshipping Chidambaram, and
by merely thinking of Arunachala.  'So worship Arunachala of shining golden lustre for mere remembrance of Him ensures
deliverence,'  Bhagavan also affirms.

Bhagavan said that the Hill is one of light. Sometimes one can see manifestation of lights on the Hill. In the early years, a
French devotee, Sujata Sen, once spent the night on the Hill in protest against an order of the management not allowing
women devotees to remain in the Asramam after dark.  This was the most wonderful time for many devotees when Bhagavan
used to sit with them for an hour or so in radiant silence.  Sujata dwelt on her grievance one pointedly.  Next morning, she told that she was taken inside the Hill and found a whole world in it, which she described. Strangely enough many years later, in 1970, to be
precise, another devotee, Mr. S.N. Tandon, had a similar experience which he described in detail in the April 1970 issue of the
Mountain Path in 1970, that year.  It is reminiscent of Dante's inferno, leading by stages to light, in which all manifestation disappears
in the feeling of pure I-am-ness.

Sri Visvanatha Swami, who from his adolescence spent   many years with Bhagavan, shares with us the following account.  Bhagavan
said to him one day, in the early twenties, 'Innumerable are the visions I have had of this Hill, Arunachala.  I have seen beautiful
groves of trees, and fine palaces inside it. Once I saw a large tank and a big congreagation of Rishis and yogis seated on a wide
plain around it.  Every face was familiar and so were the surroundings.  A dais was there and I went up and sat on it with my right
hand held up in Chinmudra.  It seemed my usual place and my usual pose.'  Chinmudra is a pose in which the right hand is held up
with the thumb and forefinger joined and the three remaining fingers straight up.  It is the pose of Sri Dakshinamurti.  It denotes
the unity of the individual with Brahman, the transcendental Reality beyond three gunas.           

It is said in the Puranas that a Siddha Purusha, the ancient teacher in the form of an eternal youth, is present higher up on one
of the slopes seated under an enormous banyan tree, diffusing his spiritual radiance in silence.

In the early days Bhagavan used to roam a good deal on the Hill. One day, He found, in a dried up watercourse, a banyan leaf
of such enormous size that it set him wondering what tree could produce such a leaf.  Proceeding further He  saw from a distance
a huge banyan tree growing on what looked like sheer rock.  Going closer, Bhagavan inadvertently put His foot in a hornet's nest
and did not withdraw it until the hornets appeased their anger for being disturbed, by badly stinging His leg. 

Bhagavan did not go near the tree but returned to His abode.  Subsequently He firmly discouraged devotees from trying to find
the place saying that it was inaccessible and not advisable for them to do so.  'It is impossible. I know it!' He told them. 'for there
shall no man see Me and live.'  (Exodus 33,20)

contd.,

Arunachala Siva.


         

Balaji

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Re: Our Bhagavan-Stories
« Reply #356 on: October 07, 2013, 04:03:20 PM »
Deceptive Appearances

One afternoon in 1944, when devotees were conversing about sundry matters in Bhagavan’s presence, the topic of deceptive appearances and talks came up for discussion. Addressing Bhagavan, a devotee said, “Some people put on all sorts of false appearances to deceive the world.”

Bhagavan said, “Yes. Not some, but many. What of that? If people put on false appearances, it is their own minds that get troubled ultimately. They begin to be afraid of what others would think of them and so their minds become their own enemies. If people think of deceiving others by putting on false appearances they themselves get deceived ultimately. They think, ‘We have planned and have deceived others and thereby have shown great cleverness.’ With pride they practice more and more deceptions. The consequences of their actions will be realized only when the deceptions are discovered. When the time comes, they will collapse as a result of their own deceits.”

While all were wondering whom Bhagavan had in mind, Rama Yogi said, “Swami, this reminds me of an incident. I remember to have read somewhere that Bhagavan had once put on Panganamam (distinctive caste mark of a Vaishnavaite). Is it true?”

Bhagavan replied as follows: “Yes. That was during the early days of my life on the hill. At that time some Vaishnavaites used to come to me, and at their pressing request I used to put on the namam, having nothing to lose thereby. Not only that. Do you know what I did once?

Those were the days when a Kalyana Mandapam was constructed in Arunachaleshwara temple. It was Navaratri time (Dasara Festival). A bhajana troupe had arranged in the temple a display of dolls for worship. They pressed me to go with them to see the display. As I was afraid that somebody might recognize me and start doing all sort of services, I put on a dhoti of Palaniswami and covered my body with another cloth, put on a namam like a Vaishnavaite and went with them. The administrators of the temple knew me well. I wanted to avoid them. They however, recognized me at the gate itself, and came after me saying, ‘Swami! Swami! You also have come here to see the Swami? You yourself are a Swami, aren’t you?’ What to do? I felt I was deceiving myself. I somehow managed to evade them and get inside but I felt that everyone was looking at me only. I did not see the Mandapam nor could I see anything else. I turned back intending to return home unnoticed but the chief amongst the Archakas caught me again at the gate. “Swami! Swami! You have come in this dress? Aha! How nice it is, Swami! Please wait.”

So saying he stopped me; and addressing his assistants, he said, ‘You fellow! Bring a garland of flowers. Bring sandal paste. Bring prasadam. Our Brahmanaswami has come here putting on the dress of Lord Sri Krishna. It is our great luck.’ So saying, they began to shower temple honors on me. I somehow managed to escape their attentions and went away. Later on, I tried a number of times to hoodwink them and somehow go to the temple but invariably they used to recognize me and give me all the temple honors. Thereupon I gave up all further attempts and stopped going to the temple altogether. It is the same with everything. You can stay anywhere without fear, if you are in your real form. If you put on a dress to deceive others, you will be afraid every minute that someone might catch you at your deception and so your mind becomes your own enemy and troubles you,” said Bhagavan.


Suri Nagamma
Recollections of Sri Ramanasramam
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #357 on: October 07, 2013, 06:16:00 PM »
Echammal's Visit to Sri Bhagavan:


Echammal repeated her visits to the Asramam day after day, and in a few days
she could talk of her departed children and recall facts associated with them without being overwhelmed by tears
and without even a bitter pang in her heart. How the dense cloud of sorrow, the whirlwind of grief
gave place to a comparative calm in her breast, she could not understand.
It was all his grace, the kindness of the Maharshi on the Hill.

Arunachala Siva.

sanjaya_ganesh

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Re: Our Bhagavan-Stories
« Reply #358 on: October 08, 2013, 09:39:43 AM »
22nd December, 1948

(211) PACHAIAMMA -- DURGA

Today is Tuesday, my (Suri Nagamma) Giri Pradakshina day. Hence, I obtained Sri Bhagavan's permission yesterday evening itself and started going round the Holy Hill, early morning at 3.30. By the time I reached "Pachaiamma Temple ", the Sun had just risen. As the day was not yet advanced, I thought of going from there along the foot of the Hill and through the forest, so that I could see the "Tortoise Rock", where Sri Bhagavan had once rested when His Heart stopped, and from there reach the Ashram by the same route. So, I went to the tank opposite the temple where a man was taking his bath and asked him whether the Shrine was open for worship.

"I am the priest. I will open the doors presently," he said. As I had heard that Sri Bhagavan used to stay in the Temple,now and then, in His earlier days, I have gone there several times to see the place, with great enthusiasm, but had not been able to see it, because the priests were not there and the doors were closed. I was therefore overjoyed at this opportunity of seeing the place and went inside with the priest. I saw the Goddess surrounded by Sage Gauthama and other rishis, worshipped the Goddess Pachaiamma, received the Prasad of holy ashes (vibhuti) and vermilion powder (kumkum) and walked along the hill path to see the 'Tortoise Rock'. I could not however identify it. I came back to the Ashram by that path. As soon as I got up after prostrating before Sri Bhagavan, He noticed the small packets in my hand and asked me what they were. I related to Him the story of my journey.

Looking at T.K.Sundaresa Iyer who was close by, Sri Bhagavan said, "It seems that that is the prasad of Mother Pachaiamma. Bring it here." So saying, He took it and smearing it on His forehead, said, "There are two rooms to its right, newly built. Have you seen them ?" I replied, "Yes. I have seen them. Some one had arranged a fireplace for cooking." "Yes, yes. That is it," said Sri Bhagavan. "They were built specially for cooking. When they were newly built, we thought of going round the Hill and, on the way, camp at Pachaiamma Temple. The authorities who were working there, were very pleased at our arrival and requested us to grace the new buildings with our stay and enjoy a feast by cooking there. That is just what we wanted, and we did the house-warming ceremony. When Nayana and myself had been living there, those rooms had not yet been built and so we used to do everything in the presence of the Mother (i.e., the Idol of Goddess Pachaiamma)."

"How did She get the name 'Pachaiamma' ?" I asked. Sri Bhagavan said, " 'Pachai' means emarald colour. When Mother Parvati came to Gautama Ashram to perform austerities to appease Lord Shiva, Her form was of emerald colour and She performed austerities at that place. Then, it is said, that She went round the Hill in pradakshina, stayed at several places at different times continuing Her austeities, and finally merged into Lord Shiva as half of His body and came to be known as 'Apita Kuchamba'. "

"How was it that that Goddess was given the name of 'Durga' ?" asked one devotee. "It is said that the Goddess killed a demon called 'Durgama' and so from that name was derived the name 'Durga'," replied Sri Bhagavan. The devotee again asked, "In the Durga Temple in this place, there is the tank (tirtha) known as the 'Khadga Tirtha'. What was its origin ?"

Sri Bhagavan, "It is said that the Goddess started from here for killing the demon, 'Mahishasura'. On killing the demon, the Idol of Lord Shiva ('Shiva Linga') which was tied round his neck, was caught in Her hand and could not be removed. She came here for a bath but there was no water anywhere. She thereupon dug the ground ( a monolith, rock)with Her sword and water gushed forth there. She took Her bath in the water, released the Idol of Shiva from Her hand, installed it on the bank of the tank, worshipped it with the water of that tank and then discarded the fiery spirit She had assumed to kill the demon. After that, She stayed on in the place to bestow boons on Her devotees. That tank has a perennial supply of water. However great the scarcity of water experienced here, that tank will always have water."

Dedvotee, "We hear that Sri Bhagavan repaired the 'Sri Chakra' (a tantric symbol of worship) of that temple when it got damaged."

Sri Bhagavan, "Yes. When I was in the Virupaksha Cave, the 'Maha Kumbhabhisheka' of that Durga Temple was performed. Before that festival, they brought the 'Sri Chakra' to me saying it was damaged slightly and wanted me to repair it. I acceded to their request."

So saying, Sri Bhagavan became silent.

---from " LETTERS FROM SRI RAMANASRAMAM ", pp.488--490
Salutations to Bhagawan

sanjaya_ganesh

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Re: Our Bhagavan-Stories
« Reply #359 on: October 08, 2013, 01:10:58 PM »
Another interesting incident Masthan Swami relates is about Bhagavan and a large golden colored mongoose. That it was golden colored itself was unusual considering these shy creatures are grey in color. It was the Karthikai Deepam festival time. Hundreds of people were climbing up the hill. Running through the crowds, this mongoose went into Virupaksha cave. It began searching every nook and corner of the cave. At that time Palani Swami, an attendant of Bhagavan, was not there and was taking a bath in a stream nearby. Not finding Bhagavan inside, the mongoose went outside and licked Palani Swami‘s feet. Then it started climbing up further toward Skandashram where Bhagavan was. On reaching Skandashram, the mongoose royally jumped onto his lap and sat gazing at Bhagavan.

Bhagavan caressed it and looked at it, pouring his grace. Though the Ashram was crowded with people, the attendant present was Masthan Swami. He took care that this creature didn‘t get hurt and didn‘t hurt the peacocks there. Wherever the mongoose went, he followed it, unnoticed, and after a while it disappeared. When the Ashram manager, Perumal Swami returned, Masthan Swami related what happened. Perumal Swami said, ―You should have caught that mongoose and kept it tied down here!‖ Bhagavan smiled at them, ―Can you catch him? Can you tie him down? He is a Siddha Purusha. Arunachala is home to so many Siddha Purushas. One of them wanted to come and spend some time with me. He came here. Can you ever think of catching him and tying him down here?"

-- From Human Gospel
Salutations to Bhagawan