Author Topic: Our Bhagavan-Stories  (Read 386351 times)


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Re: Our Bhagavan-Stories
« Reply #360 on: October 08, 2013, 02:41:42 PM »
Silent Power - Lucia Osborne:



The finite ego must die before it can behold and merge with Infinity.  Once a whole group of devotees, obviously unaware of
Sri Bhagavan's injunction, set out to locate the place but they found themselves in such distress that all they could pray for
was to able to return safely!

Any endeavor to write about Arunachala is like 'painting the lily'  -- to borrow an apt expression.  It is impossible to present
it better or more clearly than Bhagavan Himself and in this case there is no distinction between them.  Arunachala in the form
of Bhagavan speaks about Himself!  Like Bhagavan, the Hill comes to life and can appear to us as the beloved of our heart as
an indescribable tenderness.  What could be nearer and dearer than one's own Self, Arunachala?

'O nectar springing up in the heart of devotees-- haven of my refuge...'  - Arunachala Padigam.

'The one Self, the sole Reality alone exists eternally. When even the youthful teacher of ancient times, Sri Dakshinamurti,
revealed it through speechless eloquence, who else could convey it by speech? (Ekanma Panchakam).

Sri Bhagavan explained that the Universe is like a painting on a screen, that screen being the red Hill, Arunachala. That
which rises and sinks is made up only of what it rises from.  The finality of the Universe is Arunachala.  Meditating on
Arunachala or the Self, there is a vibration of 'I'.  Tracing the source of 'I', the primal 'I-I' alone remains and it is inexpressible.
The very first sloka in the Arunachala Akshara Mana Malai expresses this tersely: 'Arunachala !  Thou dost root out the ego
of those who meditate on Thee in the Heart, O Arunachala!'

Bhagavan, who scarcely ever gave advice to devotees unless asked, wholeheartedly approved and encouraged their going
round the Hill as conducive and very beneficial to progress in Sadhana.  He Himself set an example by doing giri pradakshina
countless times.  Worship is expressed by going around the object of worship in silent remembrance or singing bhajans --
not giving way to stray thoughts.  One usually goes barefoot.  The most auspicious times are full moon days, Sivaratri, and
Kartigai star day in Kartigai Month, the night when beacon is it on top of the Hill.  It is said that the pilgrim is accompanied
by a host of Siddhas and Rishis.  On festival days, the stream of pilgrims in white and brightly colored clothes resembles
garlands of flowers, strewn around Arunachala, wafting their scent in the way of bhajans.

Among the many holy places in India, representing different modes of spirituality, Arunachala stands out as the center of the
most direct path, guided by the silent influence of the Guru.  It is the center and the path where physical contact with the
Guru is not necessary.  The silent teaching acts and speaks directly to the Heart.  There was something essentially immutable
and rocklike in Bhagavan, although He had a thousand faces.  He spoke and explained when asked, but His greatest and most
inspiring teaching, was like the Hill, like Sri Dakshinamurti, given in silence.  Through Bhagavan, the immense potentiality for
spiritual regeneration inherent in Arunachala, with which He identified Himself, was brought to life and into focus.

The benedictory verse adopted as an auspicious introduction to the Arunachala Stuti Panchakam, was rather puzzling as it
was not clear who actually who wrote those words 'the Paramatman' who is the same as Arunachala or Ramana.'  Sri T.P.
Ramachandra Iyer, one of the oldest devotees, who gave up his practice as a lawyer to serve Bhagavan, was consulted and so
was Sri Visvanatha Swami.  Their account of the matter is that one day, when Bhagavan went out of Virupaksha Cave for His
usual morning walk, one Amritanatha Yati put on Bhagavan's seat a piece of paper on which he told in a Malayalam verse, of
his great longing to know who Bhagavan really was, 'Are you the manifestation of Lord Vishnu, or Siva, or the great grammarian
Vararuchi or the greatest of yatis (renunciates)?'

His question was couched in a classic form and script.  When he returned a little later to the Cave, he found Bhagavan already
back from His walk. On the reverse of the piece of paper was Bhagavan's reply, also in verse and Malayalam script rendered
with mastery.  On reading it Amritanatha Yati felt shaken and in all humility fell at Bhagavan's feet 'like a tall coconut tree cut
even at the base.'  to use his own words.

The reply was as follows:  'In the lotus shaped Heart of all, beginning with Vishnu, there shines as Absolute Consciousness the
Paamatman who is the same as Arunachala-Ramana.  When the mind melts with love of Him, and reaches the inmost recess
of the Heart, wherein He dwells as the beloved, the subtle eye pure intellect opens and He reveals Himself as Pure


Arunachala Siva.                                               


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Re: Our Bhagavan-Stories
« Reply #361 on: October 09, 2013, 10:58:47 AM »
ராமரும், லட்சுமணரும் சீதையும் தாண்டகாரண்யத்தில் தங்கியிருந்த போது, ஒரு ஆஸ்ரமத்திலிருந்து மற்றொரு ஆஸ்ரமத்திற்கு சென்றனர். அப்படி கிளம்பும்போது, ராமனின் வயதில் ஒத்த சில இளைஞர்களும் அவர்களுடன் கிளம்பிவிட்டார்கள். இப்படி ராமர் தொடர்ந்து சொல்லும் போது கூடவே பல ரிஷிகுமாரர்களும் தோற்றத்தில் மரவுரி தரித்து ராமலட்சுமணர்களைப் போலவே தோற்றம் அளித்தனர். தொடர்ந்து காட்டுவழியில் செல்லும் போது சில பெண்கள் ராமசீதா வருகையை அறிந்தனர். ராமலட்சுமணர் மற்றும் சீதையைப் பார்க்கும் ஆவலில் ஓடிவந்தவர்களுக்கு ஓர் ஆச்சர்யம் காத்திருந்தது. சீதையை மட்டுமே அப்பெண்களால் அடையாளம் காணமுடிந்தது. பெண்கள் சீதையை சூழ்ந்து கொண்டு நின்று ஒவ்வொரு இளைஞராக ""இவர் ராமரா அல்லது இவர் ராமரா''? என்று கேள்வி கேட்டனர். ஒவ்வொரு இளைஞரையும் கண்ட சீதை "இவர் ராமர் இல்லை, இவர் ராமர் இல்லை' என்று பதில் சொல்லிக்கொண்டிருந்தாள். கடைசியாக லட்சுமணரை காட்டி, இவர் ராமரா என்று அப்பெண்கள் கேட்டனர். சீதை அதற்கும் இல்லை என்று மறுத்தாள். கடைசியாக ராமரையே சுட்டிக்காட்டி கேட்டபோது மவுனம் சாதித்தாள் சீதை. மவுனம் சம்மதம் அல்லவா?
பக்தனுக்கும் இது தான். கடவுளைக் காணும் வரை அவரைப் பற்றிய கேள்விகள் எழும். பரம்பொருளை தரிசித்தபின் பேசத் தோன்றாமல் மவுனம் வந்துவிடும். மவுனம் என்பது முழுமை. அதுவே பூரண ஞானம் ஆகும்.

from Dinamalar Daily News paper
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #362 on: October 09, 2013, 11:44:04 AM »

In the Ashram we saw at one end of the hall a silent, motionless figure reclining on a low couch, lost in deep meditation, oblivious, it would seem, of everybody and everything. We slipped in quietly and seated ourselves on the ground amongst the crowd. I took in slowly the strange, unforgettable scene, my whole attention fixed on that central figure whose calm majesty, serene strength and perfect poise seemed to fill the whole place with unutterable peace. To look into his eyes, shining like stars, was perhaps for the first time to know the meaning of Eternity and to be caught up into bliss that passeth understanding.

Who was this Great one? On what rung of the ladder of human or superhuman evolution did he stand? Such questions have but little value. When the sun shines does one need to know why and how it shines? I opened my heart to the Spiritual Life which radiated so intensely in Silence. I had the impression of being as it were, surrounded by a sea of fiery Power, welding all present into a great Flame rising Heavenwards. Not once did the silent figure turn or move or show any sign of interest in the proceedings, that is, the recitation of the Vedas conducted as evening prayers in the Ashram. It was as if he had been living in a sphere beyond the limitations of time and space.

Pascaline Mallet was visiting Sri Ramana in 1937.

Salutations to Bhagawan


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Re: Our Bhagavan-Stories
« Reply #363 on: October 10, 2013, 12:08:01 PM »
Paul Brunton on Sri  Bhagavan:

Paul Brunton found that the Maharshi’s way of helping others was by an unobtrusive,
silent and steady outpouring of healing vibrations into troubled souls, a mysterious telepathic process
for which science will one day be required to account.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #364 on: October 10, 2013, 02:26:48 PM »
Silent Power - Lucia Osborne:


"Through the potent grace of Bhagavan," wrote Osborne, "the path of Self Inquiry was brought within the competence of men
and women of this age, was indeed fashioned into a new path that can be followed in the conditions of the modern world with
no form or ritual......This creation of a new path to suit the needs of the age has made Arunachala, the spiritual center of the world.
More than ever, now that He has shed His physical body and is one with Arunachala, the grace and guidance that emanates
from Him to those who turn to Him and seek His aid is centered outwardly at Arunachala, to which many are drawn, both those
who were disciples of Bhagavan in His lifetime and those who have come later."

As in the lifetime of Bhagavan, so also now one can turn and speak to Arunachala-Ramana far more effectively than in one's
own words, by repeating the appropriate verse chosen from Arunachala Stuti Panchakam,  which Bhagavan wrote on behalf of His
disciples from whom He was not separate.  The individual, being only a mode of absolute Consciousness, struggles against his
finitude to regain his primordial state of absolute freedom through grace.  These verses come from devotees' own heart:

'Even when the thieves of five senses break in upon me, art Thou not still in my Heart, O Arunachala?'

'On seeking Thy real Self with courage, I lost my moorings. Have mercy on me, O Arunachala!'

'Unless Thou extend Thy hand of grace in mercy, I am lost, O Arunachala!'

'Unlovable I am to look at now, yet ornament me with Thy grace and then regard me, O Arunachala!'

'Thou hast administered the drug of confusion to me, so must I be confounded!  Shine Thou as grace, the cure of all\
confusion, O Arunachala!'

'Lord! Who art Consciousness itself reigning over the sublime Sonagiri, forgiver the grievous wrongs of this poor self,
and by Thy gracious glance benignant as the rain cloud, save me from being lost once more in the dreary waste, or else
I cannot ford the grim (stream of universal) manifestation.'

'Lord! Deign to ease me in my weariness struggling like a deer that is trapped. Lord Arunachala! What can be Thy will?'

'O Pure One!  If the five elements, the living beings and every manifest thing is nothing but Thy all embracing light, how
then can I alone be separate from Thee....'

Bhagavan has given many indications of His continued presence.  Ever present, all pervading, where could He go? 
Outwardly manifested and visible as the Hill,  He will remain here always, guiding as before. 'Only the body travels the
Self just is', Bhagavan used to say.  His body traveled and disappeared.  He just is as He always has been and the visible
support of grace is Arunachala.  It is a great blessing to be able to come here, to stay here.  After many years, everyday
still seems like a gift.  One cannot help feeling the living presence, radiation and powerful spiritual help accorded to those who
seek it, and above all are humble enough to surrender to this influence of faith!

'The Hill which draws to itself who are rich in Jnana tapas, (those who are ever intent on gaining wisdom) is this
Arunachala.'  (Annamalai Venba).


Arunachala Siva.         


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Re: Our Bhagavan-Stories
« Reply #365 on: October 10, 2013, 03:06:24 PM »
About Sri Bhagavan.  (Paul Brunton?)

MAHARSHI is regarded by many as a sphinx.
He speaks little and only in reply to what is asked.
He is mostly silent.
His works are cryptic and are capable of diverse interpretations.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #366 on: October 11, 2013, 02:54:25 PM »
(From Sri Ramana Vijayam, Tamizh biography:

Maharshi and others had been beaten by the robbers.
In the morning the Circle Inspector, Sub-Inspector, and a Head Constable came up for investigation followed by the Deputy Superintendent.
Maharshi talked to none of them about his injury

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #367 on: October 12, 2013, 10:51:31 AM »
Sri Bhagavan's parting Note before He left  Madurai.  See, the 'I' has become THIS later in the note. 

I have, in search of my Father and in obedience to his command, started from here.
THIS is only embarking on a virtuous enterprise.
Therefore none need grieve over THIS affair.
To trace THIS out, no money need be spent.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #368 on: October 12, 2013, 03:08:50 PM »
At the Feet of Bhagavan:

A Voice from the Hill of the Holy Beacon:

(continued from the post of 5th October 2013):

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

What is this wonderful power the True Guru holds?  Man is accustomed to dope himself in sorrow with more and more
palliatives; so he finds the more he tries to escape from the quagmire, the deeper into it he is drawn.  Out of sheer despair,
he goes to some Enlightened Man and asks for help.

The Master says, 'You feel unhappy because you do not know your Self.'

'How strange!', thinks the bewildered soul. 'Do I not know myself?  Here I am, and yet I am in sorrow!'

'But sorrow and wandering is not your real nature', the Illuminate replies, 'really you are Being and Blissfulness.'

'How so?' asks the yet more bewildered soul.

With one meaningful look, the Master sees deep into the soul of the inquirer.  And lo!  What a trance of joy, what a blissful
existence, and what a calm this is!  The agitated soul is stilled, silent;  he sits and sits and sits. Gazing at the Master before
him, the minutes and hours are hardly noticed gliding softly away.  In this way, days and months are condensed into a few
moments of blissful life.  The wanderer has found his harbor.  He is all new life and light, so he swears.  'For eternity, I shall
not part from my Master, who is my All!'

Well, for a time he keeps to his resolve.  But then the 'I' followed by the thought of 'mine', the remnants of his petty being,
the past accumulation of tendencies, (vasanas), all pull him back with all their force and tear him from his Master's bosom.

He slides back again into the very dream of life, which he had come to abhor. Now he is neither of the world, nor of eternity.
Being entrapped by the world's forces, yet unable to be in harmony with them, he returns to his Master, for proper guidance
in his conduct of worldly affairs.  The Master is only too pleased to give him all the help he needs in order to free himself from
the meshes that have once again entangled him.  The poor man finds hat he has to fondle and hug once again the very dolls
he formerly abhorred. But the more he does so, the more they burn him, make him a prisoner; he can neither give them up,
nor escape from their clutches.  It is like the proverbial monkey with a cobra  on its hand, or the ant between two fires.  He is
only waiting for the least opportunity to wind up his business here and slip away into oblivion, so that he may once and for
ever return to the calm of his Master's presence.

He has indeed come there; but now he finds himself utterly unfit to receive that soothing solace from the Master, which was
formerly his.  The mind and the senses, by their recent association in the things of the world, have so completely exteriorized
him that 'diving in' has become for him a matter of the past, he can do it no more.  So much is this so, that he has now to sell
himself, so that in the proximity of the Divine and through Its grace, the rebellious and discordant elements of his being may
all be harmonized, life that was formerly so dear to him becoming worthless if not for surrender to the Master, in absolute
self abnegation.

Now, the Master speaks: 'People think that the Master is confined to a human frame.  But it is not so.  His existence and
presence are universal, cosmic, because He is the True Guru, Sadguru, and Truth (Sat) as such is not a newly discoverable
entity.  He has always been there with you even while you were undergoing all the pangs of existence.  In fact, I am the 'I'
in you.  But you, with your separate 'I' and its exclusive and warring interests, could not know Me, much less feel Me.  Now
that that 'I' in you, has dropped away, I alone live with you.' 

This is the meaning of Tattvamasi (That thou art) and this is the meaning and the function of the Guru's Grace.


Arunachala Siva.                             


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Re: Our Bhagavan-Stories
« Reply #369 on: October 13, 2013, 02:49:36 PM »
Silent Power - Dr.T.M.P. Mahadevan:


It is difficult to speak on Advaita.  It is more difficult to speak about Sri Bhagavan. I am not going to speak as an intellectual,
nor as a professor of philosophy, I am going to speak to you as one would be to his brothers and sisters.  I think I will
succeed in expressing at least a little of what I feel about Sri Bhagavan only when you forget my personality totally.  It is
only when the speaker's individuality completely recedes into the background, that the Advaita can be understood at all. 
And Bhagavan Ramana, as I am fond of saying, is pre-eminently an Advaita Avatara.

Today is the most blessed day for us, who by a stroke of good fortune, have come under the protective wings of our
Bhagavan.  The ardra (star) day has been auspicious day in the Hindu calendar.  But it has been made more auspicious
because Bhagavan chose to be born on that day, and this year His birthday has come on the eve of another holy day,
Makarasankaranti.  We will be able to appreciate the greatness and grandeur of the life and teachings of Bhagavan if
we ponder for a moment over the significance of these two great festivals -- Ardra and Makarasankaranti.

Ardra marks the victory of Lord Siva over the demon Andhaka.  The very name 'Andhaka' means the 'dark' and the 'blind',
and 'Andhaka is an allegory for ajnana, avidya, ignorance, or maya.  It was on the Ardra day that the Lord vanquished
Andhaka in order that may be saved, in order that humanity may see the face of goodness.  The myth of the conquest
of Andhaka signifies the victory of the forces of light over those of darkness, of  vidya over avidya, of the supreme good
over all that is evil.

After killing the demon Andhaka, the Lord danced his cosmic dance, the expression of supreme joy, which alone sustains
the Universe.  It is in commemoration of this great event that the image of Nataraja is taken out of the temples in procession
on the Ardra day.  In the year 1879, on this auspicious day the Nataraja image of the temple at Tiruchzhi was being taken into
the temple at the conclusion of the procession. It was at this moment that Bhagavan Ramana was born.  So, it is significant
that our Lord chose the auspicious day of Ardra for making His advent into the world.

Makarasankranti, again, marks the dawn of the day of the gods -- the beginning of Uttarayana.  Students of Mahabharata
will remember that the great Bhishma lay on a bed of arrows awaiting the dawn of Uttarayana.  Today, the gods are awake.
They have begun to have another bright day.  The month preceding Makara Sankranti is also a holy month for us Hindus.
The month of Margasirsha is to the gods what the Brahmamuhurtam is to humans.  Therefore, we prepare ourselves
during this month for the dawn of the divine day by rising early in he morning and singing the praise of the Lord.  In the
South, especially in the Tamizh area, even today, we find groups of devotees rising early in the morning and singing the
praise of God in the villages and towns, singing and awakening those who slumber and who will not otherwise hear the call
of the divine. 

The drama of bridal mysticism as portrayed in TiruppAvai of Andal and the TiruvembAvai of Manikkavachagar is the great drama
of the communion of the soul with God.  And it is the consummation that is sought to be achieved by observing the vrata
(penance) in the month of Margasirsha.  This year, after that preparatory penance, we have today entered the path of
light, the path of divine light.  It is supremely significant that we should be thinking of Bhagvan 'the light divine'.  Bhagavan
Ramana is the supreme and eternal light, which alone can save us from degradation and spiritual death.  I am reminded of
a mantra of the Isavasya Upanishad which describes in graphic terms the lot of those who are killers of the soul.


Arunachala Siva.                   


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Re: Our Bhagavan-Stories
« Reply #370 on: October 13, 2013, 02:55:27 PM »
A devotee's description of Sri Bhagavan:

A MASTER is one who has meditated solely on God, has flung his whole personality into the sea of God
and drowned and forgotten it there, till he becomes only the instrument of God;
and when his mouth opens it speaks God’s words without effort or forethought;
and when he raises a hand, God flows again through that, to work a miracle.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #371 on: October 14, 2013, 11:35:44 AM »
Silent Power - Dr. T.M.P. Mahadevan:

Bhagavan Ramana - the Light Divine.


Those who are slayers of the Self go to demoniac worlds of blinding darkness enveloped in ajnana.  If we do not want to share
the fate of the soul killers, we must turn our eyes away from those regions of blinding darkness and take to the straight path
of spiritual light emblazoned before us by Sri Bhagavan Ramana.  So on this auspicious occasion may we meditate on Bhagavan
as the Light Divine.

The symbol of light as representing spiritual illumination, is as universal as religion is.  In mysticism and in spirituality,
there is no better symbol of the spirit than light.  In Christianity, the symbol is employed to denote the heavenly Father
and the heavenly Son equally.  One of the pictures that impressed me when IO was young and continues to fascinate me
is that of Jesus Christ holding a lighted lantern in one hand and knocking at the door of a house with the other, bearing the
inscription, 'Behold the Light of the World.'

The Buddha has been described as the Light of Asia.  Zoroastrianism thinks of God as the luminous Fire.  The Konarak
Temple, is a great monument of the devotion of the Hindu for the symbol of the Sun. One finds there various aspects of the
solar principle expressed in beautiful sculpture. Sun worship is not foreign to India.  The sun cult (Saura matha) is one of the
oldest forms of Hinduism.  In the mantras of Rig Veda, we have different aspects of the solar principle adored and we come
across names of various solar deities. The Gayatri Mantra signifies a grand mode of meditating on the principle that is  behind
the sun.  The adored principle of worshipful splendor of the solar deity. 

The supreme splendor of the solar deity we invoke and meditate on everyday so that our intellects may be purified thereby.
To characterize Veda deities, as the personification of natural phenomena is not to understand what the ancient seers and
saints saw in their inward turned vision.  It was not the physical phenomena that they worshipped, but the spiritual principle
behind nature. They also discovered that the same principle pervades everything, objective as well as subjective.
Between the external and the internal there is correspondence in principle.  For instance, all Upanishadic text identifies the
god that is in the sun with the principle that is in the right eye. What is in the macrocosm is identical with what is in the
microcosm.  We find this truth exquisitely in the form of a prayer, in the Isvasya Upanishad.

No poet of mean order, no worshipper of the natural phenomena could have composed this grand verse.  The spiritual
principle behind the solar phenomena is recognized here.  Consider the closing mantra, where there is a Mahavakya uttered:
yosavam purusah soham asmi. The principle that is yonder, miles and miles away, in the Sun is the same principle that is
within me.  I am He.  Thus in Hinduism we find the true significance of sun worship expressed.  Then we are told that the
consummation of such worship is the realization of non duality, the realization of abheda, non difference.  The symbol of
light is not an empty symbol.  It is sublime in its significance.  Sri Ramana represents the supreme light of spirituality which
knows no distinction and which knows no difference. 

The birth of Sri Bhagavan itself is a manifestation of that spiritual illumination.   


Arunachala Siva.                                           


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Re: Our Bhagavan-Stories
« Reply #372 on: October 15, 2013, 10:53:39 AM »
Silent Power - Dr. T.M.P. Mahadevan:

Bhagavan Ramana - The Light Divine:


In order to lift us to the spiritual heights, in order to attract us to the Supreme Goal, He incarnated Himself as a human being,
and lived and moved in our midst.  We know that Sri Bhagavan as a student did belong to the extraordinary type.  He was not
brilliant, nor even studious.  But how this ordinary lad received illumination all of a sudden cannot be explained.  How this could
happen passes our understanding.  The little candle of our intellect cannot illumine the self effulgent Sun.  To attempt to under
stand the secret of Bhagavan's life is bound to end in failure.  All that we can do is to meditate on Him as the light eternal,
the light supreme. 

Look at another marvel.  Some relative of His who came to His uncle's house in Madurai one day, said that he was coming
from Arunachala.  But what Arunachala was, what it meant, our Bhagavan did not know.  Yet this word acted like a magic
spell and drew Him out of His uncle's house to that Hill which is no ordinary Hill, but which is the Hill of spiritual light.  The
Hill which represents spiritual light drew unto itself the light that was born in Tiruchuzhi.  This light traveled to 'The Hill of
the Holy Beacon', and what appeared as two lights were recognized to be One.

The story about Tiruvannamalai (Arunachala) is itself significant, as are the festivals connected with Sri Bhagavan's birth.
The Creator Brahma and the Protector Vishnu, are said to have quarrelled  between themselves as to who was superior.
In order to teach them a lesson Lord Siva appeared as a column of light without top or bottom.   Brahma and Vishnu could
not discover the limits of the light column.  It is this limitless light that Arunachala represents.  Bhagavan found in Arunachala
the light supreme, which He Himself is.

Bhagavan did not leave the precincts of Arunachala after His arrival there.  Why should He go anywhere?  When the world
was ready to go to Him, why should He go to the world?  The world should go to the Guru.  There is no use of the guru going
to the world.  Because if He goes to the world He would only be misunderstood.  Even Sri Krishna had to  confesses that He
was not being understood by the people. 

"Because I have taken birth as a human being, people do not understand me.  On the contrary, they scold me, they abuse me,
they revile me."

The world knows only to revile things !  Even Arjuna, Krishna's own cousin and dear disciple, could not understand the
magnificence of the Supreme Master.  The Lord had to reveal His cosmic form in order to drive sense into Arjuna's head.
Arjuna repents for his past behavior and says, 'Out of familiarity and not knowing your greatness, I have called you, 'O
Krishna, O Yadava, O friend.'  Please forgive me for whatever disrespect I have shown towards you.'  Because of                                     His easy accessiblity Sri Krishna was not understood by the world.  The world seldom understands the guru who goes to it.


Arunachala Siva. 


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Re: Our Bhagavan-Stories
« Reply #373 on: October 15, 2013, 06:17:17 PM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer.

Six Verses in Praise of Sri Bhagavan - Sri Ramana Ashtakam:

1. We adore that 'Ramana' whose totality is Awareness; who is the embodiment of all Knowledge; who has neither birth     
nor death; who is the prop of all existing life force; who accepts service rendered by spiritual aspirants; with whom there
is none to compare; to whom none is superior; who shines in our soul as Knowledge just as the Sun shines in the sky
and on whom the worlds depend for their existence; to Him we offer our obeisance.

2. Those who worship the Graceful Feet of Sri Ramana Bhagavan, who is the incarnation of Lord Subrahmanya residing
in Arunachalam, will be blessed with the virtues of mind-control and restraint of outgoing senses.  He will thus be enabled
to look upon pleasure and pain with equanimity; the restless mind getting one pointed will bloom into Blissful Sphurana -

3. He who meditates ever on Om Ramanaya Namaha is free from the fear of death. When death approaches and the Self
is veiled, meditation on the sacred syllable of 'Ramana' rescues us from death by putting an end to death itself.

4. Verily the Self in the Heart appears as the five elements, as the sun, moon and stars, as angels and different deities.
As the vast space and as the origin and source of all this.  Let us adore the Self as 'Ramana.'

5.  'Ramana' the Pure Self, whose Grace emanates from its seat - the Heart, whose Grace plays upon His serene face,
and is directed through His most beautiful eyes, blessing all who turn to Him.

6. Hearken !  I shall tell you about the Golden Abode of Wisdom where the Omnipresent 'Ramana' resides.  Without
renouncing the internal and external attachments, it is impossible even for the keenest intellect to approach the Heart,
where He shines alone as Grace, and where the Milk of Knowledge overflows. Come, let us abide there, drink the nectar
of Grace, and be Liberated.


Arunachala Siva.           



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Re: Our Bhagavan-Stories
« Reply #374 on: October 15, 2013, 07:29:15 PM »
At the Feet of Bhagavan: T.K. Sundaresa Iyer:


One of the Lord Buddha's last recorded sayings was:  "All compounds must dissolve; herein there is no cause for sorrow."
That precious and beloved body, so long treasured in our hearts  as Sri Bhagavan, was, as a physical vehicle, a compound
had to separate in time into its component elements, disappearing from those eyes which so long delighted in it with
reverent affection. 

So too Sri Krishna found it expedient that His Gopi devotees be made to enrich their love for Him by withdrawing His outward
Form from their adoring eyes.  Then He sent Uddhava to hint to them how they could now be always in His Presence and find
Him ever dancing in their hearts.  When the eyes of love have no longer to seek with yearning for the Beloved outside, the
eye of the inner heart is turned within, and there realizes His living ecstatic presence.

And so it has been with us.  The inevitable happened on that April evening in 1950, and the dear body which had been so long
the center, the focus of our hearts' gaze ceased to delight our eyes.  Can we say that He is dead?  Bhagavan dead?  The word
could have no meaning.  How can He who lives in all the universe ever taste of death?  'You think I am going away?  But where
can I go? I shall remain here with you!'  That was His promise while He was preparing us for the seeming separation.  And those
of us who loved Him here in Tiruvannamalai hold firmly to the faith which we feel confirmed  by continual experience,
that He has kept His promise, and is still to be contacted here in the Asramam as of old.

Like Surdas darkening the physical sight so that he might see clearly the Light within, He has dimmed our outer sight to His
radiance only, so that the inner vision might be filled with His eternal Light.  He has veiled the outer Form we loved so well,
that its beauty might no longer draw our gaze away from the everlasting Presence enthroned in our inmost Heart.

Painful was that veiling to our human hearts.  Yet in these days of seeming deprivation, happy indeed are we, if we be driven
thereby inward,  to see and love Him there; shining as the Heart of all, the ineffable radiant Self, manifesting ever as the
Self of our self, the very Being of our being, the ever blessed Awareness of all Truth, the Stillness of omnipresent Bliss -
Sat Chit Ananda. 

Our hearts were kindled to deep affection while He taught us word and example,  while He silently showers the nectar dew
of Grace upon us all.  Today they turn to Him within, day and night, no less than old.  And they rejoice to find that Grace wells
up unceasingly from the Fountain of the One Self, who alone is all Wisdom, Love and Power.

At His tender feet, that trod the rough Hill path for so long, our grateful love and undying memory we lay.  May He accept
these poor gifts of our hearts, and pour His Grace on all who wander in the darkness of the unknown tracts of primal
ignorance.  His Light shines, with the everlasting clarity of God's own Light.


At the Feet of Bhagavan - concluded.

Arunachala Siva.