Author Topic: Our Bhagavan-Stories  (Read 384965 times)


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Re: Our Bhagavan-Stories
« Reply #375 on: October 16, 2013, 10:48:54 AM »
Silent Power - Dr. T.M.P. Mahadevan:

Bhagavan Ramana - The Light Divine:


It is only when the world has learned to go to the Guru that the world will feel inclined to listen to him.  Sri Ramana had no
need of going to the world, whilst He lived in Arunachala.  The world, even the western world went to Him.  Why did this
happen?  Bhagavan was the light transcendent which cannot be resisted.  If you try to resist it today, by a greater force,
you will be  attracted to it tomorrow.  Light does not require darkness for making it acceptable.  Only darkness does.  You
need not paint light because it is all luminous.  Without advertisement, without any drum beating, without any concerted
propaganda, the light that was at Arunachala, spread far and wide, and it is on that light that we should meditate.

We saw before our eyes, the grand manifestation of that majestic light.  We saw the grandeur of that spiritual light before us.
If we could not see it, it was our fault, and not that of light.  In order that you may understand light, the light need not speak
to us. It is only when there is darkness, you require the help of speech, in order to identify the things around.  But when there is
light and when your eyes are alright you need not be told what is around you.

And so, for the most part, Bhagavan kept silent.  Silence was His mode of communication.  Today people all over the world
are striving hard to find out new means of communication.  But in spite of the many devices, communication becomes more
and more difficult.  Here, without any verbal  communication, for the most part, the blessed Lord, seated or reclining on His
couch in the corner of the Old Hall in the Asramam, was communicating not only with those who sat before Him, but with
devotees who were even far away.  Though most of us may not understand for the moment the language of silence, we are
sure to understand it eventually.  Our Bhagavan did not move out of Arunachala and seldom did He speak.  Even His speech
was of a quality that is far different from the speech that we are accustomed to.  His speech was scarcely distinguishable
from silence.  Some of us had opportunities of watching the grand silent drama that was being enacted constantly in the
auspicious Hall. People came, strangers came, with lost lists of questions, to test the Maharshi.  But often it so happened
that those who came with doubts forgot all about them.  They forgot to question because, there was no need to ask.  What
they had come for had already been fulfilled.

The most remarkable feature about Bhagavan's form was His eyes, extremely penetrating and profoundly fascinating.  Once
you had come within the range of those beaming eyes, here was no need for any other sadhana.  Once those eyes had
rested upon you, there was no fear or worry for you.  The very first European to see our Master, Humphrys, who sent 'reports
to England, has made this statement:  "For half an hour I looked into the Maharshi's eyes, which never changed their expression
of deep contemplation."  This was written as early as 1911.  Those of us who met the Master, much later could testify that the
brightness of those eyes did not diminish at all, not even on the last day of His earthly existence.                                     

Last summer in Honolulu some American professors of philosophy happened to look at the picture of the Master, that appears
as frontispiece in the book Ramana Maharshi and His Philosophy of Existence.  Many of them wanted to have copies of this book
even before reading what was written there, just because the face of the Master fascinated them, enraptured them.  All  of them
without exception remarked about the remarkable eyes.  For those eyes, light shone forth from which no one could escape.
Bhagavan out of compassion for us, who cannot understand the language of silence, did sometimes speak, but not for the sake
of speaking as most of us do.  He wrote not for the sake of writing, because He was no writer at all.  He spoke and wrote because
He wanted to save us.     


Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #376 on: October 16, 2013, 02:51:22 PM »
Poovan, a shepherd, says that he knows Sri Bhagavan since thirty years ago, the days of Virupakshi cave. He used at times to supply milk to the visitors in those days. Some six years ago he had lost a sheep, for which he was searching for three days. The sheep was pregnant and he had lost all hopes of recovering her, because he thought that she had been set upon by wild animals. He was one day passing by the Asramam, when Sri Bhagavan saw him and enquired how he was. The man replied that he was looking out for a lost sheep. Sri Bhagavan kept quiet, as is usual with Him. Then He told the shepherd to help in lifting some stones, which he did with great pleasure. After the work was finished, Sri Bhagavan told him: “Go this way”, pointing the footpath towards the town. “You will find the stray sheep on the way”. So he did and found the lost sheep with two little lambs. He now says, “What a Bhagavan is this! Look at the force of his words! He is great! He never forgets even a poor man like me. He remembers my son Manikkam also with kindness. Such are the great ones! I am happy when I do any little work for Him, such as looking to the cows when they are in heat".

From: Talks with Sri Ramana Maharshi, Talk 296, 16th December, 1936.
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #377 on: October 17, 2013, 11:26:49 AM »
Silent Power - Dr. T.M.P. Mahadeavan:

Bhagavan Ramana - The Light Divine:


There is a fine Sloka in the Aankaradigvijaya where Vidyaranya offers obeisance to Sri Dakshinamurti and Sri Sankara:

"Rising from his seat beneath the banyan tree, and breaking His silence, Dakshinamurti out of compassion for humanity
which is being being burnt in the forest fire of samsara, took form as Sri Sankara who moved about constantly and spoke
profusely.  The silent Dakshinamurti became the speaking Sankara.  The unmoving began to move.'

Bhagavan Ramana struck a compromise between the Silence and stasis of Dakshinamurti and speech and movement of
Sankara, because today we require the message of both atchara and chara, mauna and vak.  Bhagavan Ramana spoke
and wrote in order that we may understand Him.  The path of light that He has expounded in what He has written and
spoken is the same path of light which has come from ancient sages and seers of the Upanishads.  The light of Jnana is
what we ought to strive and gain.  It is this which can save us.  And this is the central message of Bhagavan, the Light
Divine.  What is the light?  It is the light of Atma vichara, the light of Self Inquiry.  This light can be gained by anyone,
any human being, no matter what his beliefs are, or where he is born.  The Upanishads set forth various modes Self Inquiry.
Only our Bhagavan has made Self Inquiry easy for us, and has simplified it so that all of us can adopt it and follow it and gain
it alone can give us.  And also He has given us a technique by which we can register quick results.  He rediscovered for us
the Heart that is on the right side of the chest.  By fixing the attention on this Heart, the spiritual heart, the path of inquiry,
a discovery made in Vedanta, our Bhagavan has given us out of compassion. 

It will be interesting to note that the great Upanishadic sage Yagnavalyaka in one of his teachings to King Janaka employs
the significant phrase, 'Hrdyantar - jyotih', in describing the Self, the Atma, the light which is within the heart. 

One day when the Sage walked into the king's court, the king put to him a question.  It was:  What serves the light for man?'

The Master began by saying that 'the sun is the light for man.' 'During daytime, it is by the light of the Sun that we work.'

Then the King asked, 'When the sun has set, what is the man's light?'  'The moon' came the answer. 'We do work with the
help of the light of the moon; when the sun has set, the moon acts as the light for us.'

'But what happens, during the absence of moonlight?' asked the King.  'What serves the light then?'  'Fire' said the master.
'You may light a fire, you may burn a lamp and work with the help of the light it gives.'

'And when the fire goes out, what has one to do? There is no sun, moon, or fire!'

'In such a situation, speech can serve the principle of illumination.  For instance, when we go through a dark region, where
no light is there, we clap our hands or we  speak in order to hearten those who may follow us.' continued the Master.

'When Speech, sir, is also not there, what serves as the light for man.?' 

The final reply of the Master came, 'The Self. The Self.  Self luminous light.'


Arunachala Siva,                                   


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Re: Our Bhagavan-Stories
« Reply #378 on: October 17, 2013, 02:05:23 PM »
Prof T K Duraiswami Iyer was one of the members of the committee for the consecration ceremony of Sr i Matrubhuteswara temple .  Duraiswami Iyer and his wife Yogambal were regular visitors to the Asramam.  They had rented a house in Tiruvannamalai town and they came to the Asramam every morning and evening and spent a lot of time in meditation in Bhagavan’s presence.  Yogambal was a devotee of the Mother Goddess. 
Yogambal had one fond wish.  She wanted to have small golden parrot made and place it in the hand of the Goddess in the Matrubhuteswara temple.  So Duraiswami Iyer commissioned a jeweler to make a golden parrot of a suitable size.  The golden parrot was made and delivered to Duraiswami Iyer in due time.
 That evening when the couple made their customary visit to the Asramam, Yogambal had the golden figure in her hand.  After prostrating to Bhagavan, she gave the golden parrot to Bhagavan and said. ”This parrot has been made with the idea of placing it in the Goddess’ hand. “  Bhagavan took the small figure in his hand and turning it this way and that, admired the delicate craftsmanship.  Bhagavan then smiled at the couple and said,”This is a parrot suitable for the Goddess to hold in her hand.  What a wonderful coincidence!  The one who is offering the parrot is Yogambal and the one who is receiving it is Yogambal too!.  The deity in the Matrubhuteswara Temple is named Yogambal.  By remarking upon this coincidence, the lady was moved to tears.

From the Boundless Ocean of Grace Vol.VIII.
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #379 on: October 18, 2013, 10:53:08 AM »
Silent Power - Dr. T.M.P. Mahadevan:


What happens to us when we dream?  There is not the external sun, nor the moon, nor fire, nor even speech,
and yet there is experience.  The Self of the dream state is therefore called taijasa (made of light).  In the absence
of any light, there is experience, there is luminosity.  The Self is of the nature of consciousness. It is that which shines
in the recesses of one's heart.  This is the great teaching of Vedanta and Bhagavan. So long as we trust the light of
mind, we are sure to be misguided.  It is only when we turn to the light of the heart that we shall be saved.  The great
danger that confronts the modern man is that he believes in the omnipotence of the light of the mind.  He scans space.
He wants to travel through it.   He wants to know what is on the other side of the moon.  He wants to colonize the planets
and the stars if he can, all with the help of this light of the mind.  He has not opened the door of his heart, and so he is
threatened by what he has created by this light of his mind. What man has created now dominates him like a Frankenstein
and threatens him with utter destruction.

What does Bhagavan teach us?  He does not want us to shut the light of the mind.  'With the help of the mind, He says
'let us enter the region of the heart.'  When you turn to the light of the heart, you will know that the mind shines only
by borrowed light.'  The original light is there.  It is that resplendent light which is the supreme Self.  It is this which is
called Hrdyantar-jyotih (light within the heart).

Bhagavan found its location on the right side of the chest. It is not the physical heart, which is on the left side, it is the
spiritual heart.  Not that it is there physically.  The surgeon's knife cannot exhibit it.  It is the spiritual heart which
Bhagavan Ramana located on the right side of the chest, so that we may meditate on it and gain progress in the path of
Jnana. How should one inquire?  Bhagavan has given us a wondrous method.  It is the simple inquiry of Who am I?.
Bhagavan Ramana held that the word Aham is the most sacred of all the mantras, more sacred than even the Pranava
itself.  It is more efficacious than all the mantras.  This again is the sound symbol of Brahman.  But what is easier to
understand is Aham (I). You many deny everything else but you cannot deny the Self.


Arunachala Siva.         


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Re: Our Bhagavan-Stories
« Reply #380 on: October 18, 2013, 01:19:39 PM »
ரமணர் ஆயிரம் - 47

”அருணாசல ரமணன்”

காட்மாண்டிலிருந்து பகவானைத் தரிசிக்க வந்திருந்தார் அந்த பக்தர். பெயர் ருத்ர ராஜ பாண்டே. அவர் பகவானை அதுவரை பார்த்ததில்லை. ஆனால் அவரைப்பற்றி பால் பிரண்டன் எழுதிய புத்தகம் மூலம் அறிந்திருந்தார். நேபாள அரசர் பகவானின் பக்தராக இருந்ததால் அவர் அனுமதி மற்றும் உதவியுடன் அண்ணாமலை தலத்தை வந்தடைந்தார்.

இமயமலை உட்பட இந்தியாவின் பல பகுதிகளுக்கும் சென்று பல மகான்களைத் தரிசித்தவர் என்பதால் பகவானும் அப்படிப்பட்டவர்களில் ஒருவராக இருக்கலாம் என்று அந்த பக்தர் நினைத்தார். பகவானைச் சந்தித்ததும் பல கேள்விகள் கேட்க வேண்டும் என எண்ணி, பலவாறு யோசித்து அவற்றை ஒரு தாளில் எழுதி எடுத்து வந்திருந்தார்.

ஆச்ரமத்தை அடைந்தார்.

ஏழை, பணக்காரர், பாமரர், ஆண், பெண், உயர்ந்த பதவியில் இருந்தவர்கள், ஆசார சீலர்கள், உள்நாட்டவர், வெளிநாட்டவர் என பலரும் சூழ பகவான் அங்கே அமர்ந்திருந்தார். அவர் பார்வை மலையை நோக்கிக் கொண்டிருந்தது. பின்னர் மெல்ல சகஜ நிலைக்குத் திரும்பியவர் பக்தர்கள் சிலரது கேள்விக்கு பதில் சொல்லலானார். அவை அனைத்தும் ருத்ர ராஜ பாண்டே கேட்க வேண்டும் என மனதுள் எண்ணியிருந்த கேள்விகள்.

பகவானிடம் தான் எதுவும் கேட்காமலேயே தனது சந்தேகங்களுக்கு விடை கிடைத்தது குறித்து பாண்டே ஆச்சரியமடைந்தார். மகிழ்ந்தார்.

அங்கிருந்த பக்தர்களில் ஒருவர், “காசியில் இறந்தால்தான் முக்தி. அருணாசலத்தை உள்ளன்போடு நினைத்தாலே முக்தி, இல்லையா பகவான்!” என்றார்.

பகவானும் அதை ஆமோதித்தார்.

பாண்டேவிற்கு உடனே அருணாசலர் ஆலயம் செல்ல வேண்டும்; அருணாசலரை தரிசிக்க வேண்டும் என்ற எண்ணம் தோன்றியது. மெல்ல மகரிஷியிடம் சென்று தன்னை அறிமுகப்படுத்திக் கொண்டவர், தான் அருணாசலரை தரிசிக்கச் செல்லப் போவதாகவும், அதற்கு மகரிஷி ஆசிர்வதிக்க வேண்டும் என்றும் கேட்டுக் கொண்டார்.

பகவானும் புன்சிரிப்புடன் தலையசைத்து அனுமதி அளித்தார்.

மாலை 3.00 மணி இருக்கும். ஆலயத்துக்குச் சென்றார் ருத்ர ராஜ பாண்டே. கூட்டமே இல்லாமல் ஆலயம் அமைதியாய் இருந்தது. ஒரு இளம் அர்ச்சகர் கூட வந்து எல்லா சன்னதிகளுக்கும் அழைத்துச் சென்றார். அருணாலர் வீற்றிருந்த கர்ப்பக்ரகம் மட்டும் மூடியிருந்தது.

சற்று நேரத்தில் அது திறக்கப்பட்டது. பாண்டே உள்ளே நோக்கினார். அங்கே அவர் கண்டது என்ன? அங்கே அருணாசலர் தென்படவில்லை. மாறாக ரமணரின் புன்னகை ததும்பும் முகம் தான் காட்சியளித்தது. ஒன்றல்ல; இரண்டல்ல. அந்த அறை முழுவதும் ரமணரின் அருள் முகம் காட்சி தந்தது.

பாண்டே ஐயம் கொண்டு கண்களை பலமுறை நன்கு மூடித் திறந்தபோதும் கூட அங்கே ரமண பகவானே அருணாசலராய்க் காட்சி அளித்துக் கொண்டிருந்தார்.

மெய் சிலிர்த்துப் போன பாண்டே உடனே ஆச்ரமம் திரும்பினார். அப்போது பகவான் மாலை உலா செல்லக் கிளம்பிக் கொண்டிருந்தார். இவரைப் பார்த்ததும் பகவானின் முகத்தில் ஒரு குறுநகை. ’என்ன அருணாசலர் தரிசனம் ஆச்சா?’ என்று கேட்பது போல் இருந்ததாம் பகவானின் பார்வை. இது கற்பனை அல்ல; நடந்த உண்மைச் சம்பவம் என்கிறார் ருத்ர ராஜ பாண்டே.

பாத்திரத்திற்கு ஏற்றவாறு நீர் நிரம்புவது போல் தகுதிக்கேற்றவாறு பகவானின் அருள் பக்தர்களுக்குக் கிடைக்கிறது. ஓட்டைப் பாத்திரத்தை வைத்துக் கொண்டு அல்லது பாத்திரமே இல்லாமல் ஒன்றுமே கிடைக்கவில்லை என்று புலம்புபவர்களை நாம் என்ன செய்ய முடியும்?!

ஓம் நமோ பகவதே ஸ்ரீ ரமணாய!
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #381 on: October 19, 2013, 10:44:40 AM »
Silent Power - Dr. T.M.P. Mahadevan:

Bhagavan Sri Ramana - The Light Divine


Aham is often meant to signify the non-Self.  Even the 'I' thought is not the real 'I'.  It is the pseudo 'I'.  In order to overcome
this, it has to be used in a judicious way.  One must trace the 'I' thought to its source.  When this is done, with constant and
persistent inquiry the distinction between the thinker and thought is found to vanish and then the Self which is pure experience
will be realized.  This path is the same as asparsa-yoga (the touch of the non touch) taught by Gaudpapada.  It is the path that
leads to non duality, the path which takes us away from the non-Self.  Ordinarily, man runs along the mental current, goes out through
the sense channels, and gets lost in the external world.  But one in a million, the hero, dhira, as the Upanishads call him, has
the strength to go against the current, swim in the reverse direction, and reach the source of mental current.  This is the path
of Vichara which is easy and yet difficult.  Seemingly easy, even a child can pursue this course, at the beginning, but he cannot
gain its end if he chooses to remain childish all the time.  It is true that anyone can take to it, but he must pay the price for it.
The price is dispassion.  This does not mean that one must neglect one's duties.  When sadhakas asked Bhagavaan, 'Is it necessary
that one should leave one's house, change the color of one's clothes, and go to the forest', Bhagavan used to say, 'No, it is wrong
to think that you will become a new man by simply leaving home.  If you go to the forest your mind behind, your sense organs or
your body?  Can you leave your mind, your sense organs or your body?  What binds you is not your family, or home, but your mind.
How to renounce the mind?  How to renounce the mind? To renounce the mind does not mean sitting in one place closing the
eyes and thinking, 'I have renounced.'  That is not true renunciation.  True renunciation, is to become mind less.  How is this to
be accomplished?  Through self inquiry.  Trace the mind to its source, with the help of the mind itself.  Catch the thief with
the help of the thief.  Through Atma Vichara, we get to the end where there is no mind at all.  If you cannot do this, if you do
not have the strength to follows this method,' says Bhagavan, 'surrender yourself to God.  Absolute self surrender is bhakti.'

In Bhagavan's hymns on Arunachala, we have a glorious philosophy of devotion.  The quintessence of this philosophy is to
negate yourself in the Lord and you will find fulfillment.  Let God pervade your being then you will be saved.  Even this is
difficult for many of us.  We worship God with commercial spirit.  We seek earthly benefits from Him.


Arunachala Siva.                 


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Re: Our Bhagavan-Stories
« Reply #382 on: October 20, 2013, 02:25:39 PM »
Silent Power - Dr. T.M.P. Mahadevan:

Bhagavan Sri Ramana - The Light Divine:


A sannyasin went to the palace of a king in the hope of receiving alms.  The king was engaged at the time in worshipping his
chosen deity.  His prayer was, 'Give me this, give me that.'  The sannyasin was listening to this prayer, and after a while he
rose to leave the palace.   The king come out and asked him why he was leaving.   The sannyasin said:  'I came to beg but now
I find that you are a great beggar.  How can I beg of you when you yourself beg for this and that, in your private shrine?'

We go to God for gaining selfish ends.  There are phalasrutis which say, 'If you recite this prayer, you will get your desires
fulfilled.'  I am not condemning or criticizing this, but I want you to understand the significance of the phalarsrutis.  When
a phalasruti says, "If you recite the Vishnu Sahasranamam your desires wil be fulfilled,'  this is only with a view to making
people turn to God-ward of recite His name.  But when once you have tasted the sweetness of the name you will not care
for the earthly benefits.

When you go to God therefore, what you should do is to surrender yourself to Him completely.  But this too is difficult.
And so what should one do?  We must resign ourselves into the hands of the Guru, Bhagavan Ramana.  This is the purpose
of a celebration like this.  If we can surrender ourselves, especially those of us who have seen Him and have heard Him speak,
we shall be saved.  Even others can follow this course because He has not gone away from us.  It is not that He is no longer
with us.  Even now He guides those who go to Him.  Even today He will guide us provided we seek His guidance. 

Bhagavan has declared in two short lines the entire teaching of Vedanta:

Ekam aksharam hrdi nirantaram,
bhaste svayam likhyate katham.

The Reality which is the Self shines within the heart always. How can one write about it?

If we can realize within the heart the supreme Spirit, if we can feel its presence, if we allow ourselves to be illuminated by it,
we shall have no fear at all. At the commencement of the fourth chapter of Mandukya Karika, Gaudpada offers obeisance to
Lord Narayana, the first guru.  We may offer the same obeisance to our Bhagavan.  Jnana is  like Akasa, the Supreme Self
which is to be known through Jnana is also Akasa. The various objects we see in the world as the souls are like Akasa.
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 distinction-less. That knowledge is the Self, the Light Divine. That Knowledge is Bhagavan Ramana.

May we offer our obeisance to this Supreme Lord, who can 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 not only we, but
the entire world may be saved!



Arunachala Siva.       
we see in the world as well as the souls                           


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Re: Our Bhagavan-Stories
« Reply #383 on: October 20, 2013, 02:50:35 PM »
Crumbs from His Table:

Swami Ramananda Swarnagiri:


Before finishing this account of the writer's experiences and recollections of Sri Bhagavan's teachings, for his own benefit,
and that of the other aspirants, the writer would like to add  one or two cautions against shallow and superficial impressions,
which some visitors to the Asramam carry with them, and which act sometimes as great pitfalls in one's own spiritual practice.

A Tamizh pandit who was a visitor to the Asramam about December 1936. asked the writer why, with all His talk of Sri
Bhagavan's universal love, the writer should choose not to take his food in company with the Maharshi and His other
devotees, irrespective of caste, creed or race.  The writer reminded him of the story of Sri Sankara and His disciples,
and added that all the vehicle he sees, whether bullock cart, motor, tram or train, require some form of roadway, but while
the bullock cart could pass over any road, mud or sand, if only the scrub was cleared, the motor car would require an up to date
macadam road and the railway engine costing over a lakh of rupees and moving at sixty miles an hour, would require not only
two well laid rails, but also their fish bolts tightly screwed, yet an aeroplane does not require a road of any kind.  It knows
its path and goal and does not mind how it turns or twists in the air, so also as one has to move in this world, one has to be
bound by some law, some custom, whether the custom is agreeable or not to one at the particular period and as long as an
equitable change cannot be introduced, it appeared to the writer, that unless he were to be a party to the creation of
chaotic conditions, he had to stick to some forms..

The writer was reminded also of an article, that he had read ten years ago, in connection with what Mohammad the Prophet
is reported to have told his wife, 'that by the unspeakble special favor of Heaven he had now found it all out, was in doubt
and darkness no longer, but saw it all.   That all these idols and formulas were nothing, but miserable bits of wood.  That
there was one god in and over all, and we must leave all the idols and look to Him. That God is great, and there is nothing else
is great. He is the Reality. Wooden idols are not real. He is real.'

The crown of all philosophies, the Upanishads, affirm over and over this one great ideal, the central ideal, and so does
Sri Ramana. The writer's only prayer is that the misfortune that befell the idols of this country may not be repeated again,
by unripe and immature aspirants copying Sri Bhagavan's method of eating, and not His otherwise continuous tapas for years
without any thought of food or drink.


Arunachala Siva.                         


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Re: Our Bhagavan-Stories
« Reply #384 on: October 20, 2013, 04:53:59 PM »
Humphreys on Sri Bhagavan.

(He was the first European to have darsan of Sri Bhagavan in Virupaksha Cave.)   

‘When I finished, I was still hungry, and He knew it and ordered more.
 He knows everything,
 and when others pressed me to eat fruit when I had had enough He stopped them at once.

Arunachala Siva.


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Re: Our Bhagavan-Stories
« Reply #385 on: October 21, 2013, 12:14:19 PM »
Silent Power:  AN ANGRY POWER - Jean Butler:

Some years ago, my daughter and I were living on the island of St. Croix in the Caribbean.  At that time the Virgin Islands
(in which group this falls), were so poverty stricken that they were spoken of as the world's poorhouse. 

One evening I went into the local drug store, and found the chemist, Mr. Edwards, arguing with a little Puerto Rican peasant,
who was pleading volubly with him in Spanish. 

Mr.  Edwards was saying, 'I am sorry I cannot give you any credit.  I don't own the drugstore.  I am only an employee and
have to obey the orders.'

The peasant answered, 'It is only until my tomatoes are harvested.  Then I can pay you.' 

Mr. Edwards was unmoved.

'But,' cried the peasant in despair, 'what will my son do without this medicine?' At that point I rather angrily said, 'Give him
the medicine, Mr. Edwards, and put it on my bill.' 

I turned to the peasant and asked what was the matter with his son.  A torrent of Spanish poured forth as he explained.
He had five children ranging from fourteen years to three months.  His wife had died giving birth to the baby.  The oldest
boy had epileptic fits, as many as five a day.  By law the children had to go to school, but when the eldest boy had his
medicine he could stay at home in the mornings and take care of the baby while father worked on his land.  If the boy
did not have his medicine he cold not be left with the baby.  Nor could he go to school.  The only thing the father could do
was to tie the baby on to his back when he went to work on his land and leave the boy unattended in the house.  And on
one such occasions, the boy had a fit during which he broke his leg.

A  wave of such intense fury, pity and sheer horror came over me that for a moment I turned dizzy -- not only on account
of the little peasant but also of all others in the world who were equally suffering and equally hopeless and helpless.

I told the peasant that I knew a great specialist in New York to whom I would write for a new medicine I had                 
been reading about.  I wrote down the peasant's name and the age and weight of his son.. "This medicine should come about
in ten days," I said, " and I will have it sent care of Edwards for you."

I rushed out in the night blind and sick with rage against God. 'Damn you!'

I cried, 'What are you doing?  Why don't you at least help the poor and sick who can do nothing to help themselves and who have
nothing?'  I cried and cursed all the way up the long hill to my house, hating the world, hating the God,, hating the unspeakable
injustice of life.  All night, even in my sleep, I alternated prayers with curses and invectives and blind anger.  Day and night
for a week I had no peace.  I directed my thoughts repeatedly to the sick boy, saying to him, 'God made you in His image and likeness.
God is perfect, without flow or sickness. Be you therefore be perfect, as your Father in the heaven is perfect.  That is what Christ
said to you.'  This alternated with my repeating that, 'not even a sparrow falls to the ground without His knowing it.'  And I pointed
out somewhat bitterly that the Son of God had said, 'Inasmuch as you do it one of the least of these you do it also to me.'

Gradually the anger and frenzy died down, but remembrance of the peasant and his epileptic son continued day and night.
One evening, about ten days after my first meeting with the peasant, I was just going into the drug store, when a bare footed
man in worn overalls, and a big straw hat came out, holding a package in one hand.  On seeing me he swept off his fat, waved
the package in the air and exclaimed excitedly, 'This has just come, the medicine for my son.  But I no longer need it. Something
has happened.'

It was the same peasant. I had not recognized him with his hat on.  I knew what was coming and felt faint because of it.
I said, 'Remember, Senor, the Bible says that the Lord gives and Lord takes away.  What He does is a mystery to us.  Don't
ask any questions.  Just go to the church and give thanks to God.' 

'But Senora,' he said, ' I must tell you what has happened. Since we walked the other night my son has had no more fits.
What shall I do with this?' And he held out the box of medicine. 

I had known what was coming.  'Don't open it, Senor,' I said, 'You won't need it.  Just go to the church and give thanks to
God.' And I turned and rushed up the hill to my house, thinking, 'Excuse me God!  Forgive me!, consumed with humility and
shame at my former rage, overflowing with love of God.

On a Sunday morning, some months later, when I had completely forgotten the peasant and his son, I was leaving my house
with Martha to go to the beach when an ancient truck full of people dressed in their Sunday best, came roaring up the hill
and stopped outside my door.  One by one they scrambled out and came on to the terrace, each one carrying something in
his hand.  They made a quite pile of there -- fruits, eggs, chickens, fish, freshly baked bread, a bottle of wine, lobsters -- and
then they returned to the truck, while I kept on remonstrating, 'You have made a mistake!  You have come to the wrong house!
I did not order anything!'

Just then my little Puerto Rican friend, scarcely recognizable in his Sunday clothes, came up to me shyly and said, 'Senora,
these are my relatives, We have brought you these gifts to show of our appreciation for what you did for my son.'

'But Senor' I protested, 'I did nothing, nothing !  Please try to understand me. It was not I who did it!'

Then I asked him about his son, how he was now.  He glowed with quiet pride. 'He has gained fifteen pounds' he said, 'he is
quite well now. I sent him to the island of St. Thomas to work on his uncle's farm for a few weeks and now he is back here with
me. He works on land with me in the morning and we earn enough to pay a girl to look after the baby, and in the afternoon he
goes to school.  He has never had another fit.'                                           

An intense prayer will bring God to your doorstep - Sri Bhagavan.

Arunachala Siva. 


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Re: Our Bhagavan-Stories
« Reply #386 on: October 21, 2013, 02:38:29 PM »
Crumbs from His Table  - Sri Ramanananda Swarnagiri:



If such distinctions and differences distract our eye from our chief object of worship and adoration, we should only reflect
on what has happened in the past.  This question had been openly mooted and with a certain amount of feeling of hatred
of the so-called abortive custom the writer has had  to quote this here.  Sri Bhagavan is comparable to the aeroplane, but
persons like the writer are no better than the best of locomotives, which after all, require and have to follow some path
laid down for them.

There is also the danger of some aspirants paying no heed to the restraint of jnanendriyas and karmendriyas and to
developing love for all beings, compassion, charity, humility, and what not.  Though Sri Bhagavan appears not to repeat these
things ad nauseam , yet if one reads carefully all His short works (as brief as His spoken words are, but full of meaning), it will
be apparent that instead of brushing them aside, He has enjoined a life of purity and charity. (Vide Verse 5 of Arunachala
Ashtakam).  The need for this will also crop up again and again in the life and practice of aspirants, if one really sits down in
earnest for the inquiry.

Sri Bhagavan, having become one with the Absolute, His one repeated insistence is to realize the Self.  With Him 'To love God
is to realize Him.'  Realization is parabhakti. Realization that God and Self are one would certainly lead to realization of the
universality of the soul and remove all hatred, jealousy, war and what not.  But before realizing this and conforming to His
greatest teaching, to think it would be useless, nay injurious, to think and talk about minor details pertaining to the ordinary
workaday world. If one misses the central theme of His teaching, which is the same as any great prophet's teaching but made
more plain, brief and straightforward, we miss the unique revelation of the Master, born anew and enriched by the universe, Sri
Ramana, the  Great. 

It is obviously with a view to avoid jarring disputes and discussions, that He disclaims any name, pronounces no dogmatic theories,
calls on no one to worship any of the innumerable Gods of any religion.  Herein lies the affirmation of His enriched experience
of the Self.  A sannyasi came from somewhere near Madurai and asked Sri Bhagavan to put His name in a notebook intended
to raise collections for a choultry or something.  He asks: What is my name? 

The Swami states: Sri Ramana.

Sri Bhagavan says:  'You say so.  I have no name. 

Put whatever question you like - just as one friend asked what happens to life after death  -- and you get a reply, 'What happens
to whom?'  Who are you?' and 'Who dies?' 'You never die.'

The writer was late one day in getting up from bed and missed prostrating before Sri Bhagavan the first thing in the morning.
He, however, met Him on His way to the bathing tank and prostrated before Him.  Sri Bhagavan asked him, 'Why? Why this
prostration of one material body before another?  Who prostrates?  Before whom?   There is no Guru, no disciple.  Realize
who you are.'  His one attempt would appear to be to always bring home to His questioners, devotees and disciples the
central theme of His realization, namely to identity of God and Self.

There are several more anecdotes, of an instructive character which have not been recorded herein for fear of enlarging
this volume.  And as Sri Bhagavan is very sparing of His words, it would really be a hard task to collect voluminous
material, however long one might attend the Asramam and however eager one may be to collect all that falls from His lips;
so if any aspirant has been stirred by the few episodes and conversations, which have been recorded here, the writer can
only invite him in the words of the author of Katha Upanishad III. 4 to:

Awake!  Arise! and Seek the Great One,
Sri Ramana the Great,
Taste the bread of life at His hands,
And obtain wisdom.



Arunachala Siva.                             


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Re: Our Bhagavan-Stories
« Reply #387 on: October 23, 2013, 01:46:11 PM »
Devaraja Mudaliar
During Bhagavan’s illness many devotees used to entreat Bhagavan either orally or by letter to cure himself and live on for some more years for the benefit of his numerous disciples.   Once our Muruganar wrote a poem in Tamil to the same effect.  When I read it one or two days afterwards, I also was moved to make an appeal to Bhagavan

The gist of it is as follows:
“Our court poet has already appealed that you should not depart before you have perfected the protection of your subjects.  I have to tell you another thing, in my humble way.  What is to happen to me and several others like me who, like helpless children, have thrown themselves entirely at your feet and on whom you have showered your kindness, tenderness and solicitude, irrespective of their merits and even ignoring their faults, if you should leave them thus?  Surely you cannot find it in your heart to leave us stranded like this.  So we live in hope you will preserve this body still for our benefit”.
Muruganar afterwards kept up an appeal to Bhagavan every day for eleven days, if I remember aright and all the eleven stanzas are in the Asramam.

From the Boundless Ocean of Grace Vol.VIII
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #388 on: November 04, 2013, 06:56:05 PM »
Treatment to Bhagavan

Dr.Moose was daily applying leeches to the tumour  so that they might suck away the bad blood.  One noon they got stuck  up so hard after the blood-sucking that they could not be easily detached.   This much have caused terrible pain.  Bhagavan not only bore it all cheerfully   but cut a joke saying:
“These leeches like so many Jnanis seem to have gone into Samadhi(trance)!”

From the Boundless Ocean of Grace Vol.VIII
Om Namo Bagavathe Sri Ramanaya


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Re: Our Bhagavan-Stories
« Reply #389 on: November 08, 2013, 11:51:53 PM »
When Narayana Iyer’s eldest daughter was to be married, Narayana Iyer had no money for the betrothal. According to Hindu tradition, there is a ceremony and a pooja for which a few things are necessary. Narayana Iyer’s wife said, “Why don’t you go and appeal to Bhagavan?” He replied, “I will never go and appeal to Bhagavan for material things.” She prayed to Bhagavan silently, telling him of the importance of the betrothal. The couple then went to see Bhagavan and prostrated before him. They did not breathe a word of the matter. The next morning, the postman arrived with a money order of fifty one rupees. (I myself have seen the counterfoil of this money order - Narayana Iyer has shown it to me.) It had come from Ahmedabad, which is a good thousand miles away from Tiruvannamalai. There was a message saying, “Letter follows.” The couple bought whatever they needed with the money. The prospective groom came and was received well and the wedding was fixed. The couple waited anxiously for the letter that was to follow. The letter arrived later from a Gujarati gentleman in Ahmedabad. The couple did not know him at all. He wrote, “Dear Narayana Iyer, Bhagavan Sri Ramana Maharshi appeared in my dream and told me that I have to immediately telegraph a money order of rupees fifty one. He also gave me your address. I do not know you and I do not know what the money is for. Please do not refuse the money. Please accept it.” (I have seen that letter too.) Narayana Iyer, his wife and their daughter went before Bhagavan. They wept and prostrated before him and said, “Bhagavan, what grace are you showering on us!” Bhagavan read the letter as though someone else had showered the grace! He then focused his attention on both of them and said, “Why doubt? Why should you not ask me?” This is what I want to share with you. It is not just for spiritual fulfillment that we have come to the master. When the supreme master is capable of granting you the highest thing, which is Self realization, will he not fulfill your prayers for mundane things?

- ‘Ramana Periya Puranam’ by V.Ganesan
(Inner Journey of 75 Old Devotees)

I copied from fb
Om Namo Bagavathe Sri Ramanaya