Author Topic: Our Bhagavan-Stories  (Read 199484 times)

Balaji

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Re: Our Bhagavan-Stories
« Reply #420 on: June 26, 2014, 11:26:51 AM »
Nagamma?s niece, a girl of about 9, wanted to know why Bhagavan would never leave Tiruvannamalai and go to visit his devotees. She put the question through G.V.S. but Bhagavan kept silent. However, she importuned G.V.S. to get a reply. Finally Bhagavan said: ?You wanted to see me, so you came here, and as I am always here you were able to see me; but if I kept moving about you might not find me here. Many people come here and if I was absent they would have to go away disappointed. And even if I left here how do you know I should ever reach your house, when there are so many people in Tiruvannamalai and other towns on the way who would invite me to their houses. If I agreed to go to your house I should have to agree to go to their houses too, and I might never reach yours. And besides, all this crowd of people you see here would go with me. Even here I can?t go anywhere or the whole crowd follow, like that time when I went to Skandasramam.? He added, jokingly, ?I am kept in confinement. This is my gaol.?
('Day by Day with Bhagavan' 27-5-46)
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #421 on: June 26, 2014, 11:31:08 AM »
"Why should your occupation or duties in life interfere with your spiritual effort? For instance, there is a difference between your activities at home and in the office. In your office activities you are detached and so long as you do your duty you do not care what happens or whether it results in gain or loss to the employer. But your duties at home are performed with attachment and you are all the time anxious as to whether they will bring advantage or disadvantage to you and your family. But it is possible to perform all the activities of life with detachment and regard only the Self as real. It is wrong to suppose that if one is fixed in the Self one?s duties in life will not be properly performed. It is like an actor. He dresses and acts and even feels the part he is playing, but he knows really that he is not that character but someone else in real life. In the same way, why should the body-consciousness or the feeling ?I-am-the-body? disturb you, once you know for certain that you are not the body but the Self? Nothing that the body does should shake you from abidance in the Self. Such abidance will never interfere with the proper and effective discharge of whatever duties the body has, any more than the actor?s being aware of his real status in life interferes with his acting a part on the stage."
(Bhagavan in 'Day by Day with Bhagavan' 1-6-46)
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #422 on: July 02, 2014, 10:48:59 AM »
As part of the centenary observance of Aksharamanamalai we hope to bring the English translation of its meaning and commentary as given by Muruganar in Tamil. We begin by reproducing an article on Aksharamanamalai by Rao Bahadur V. S. Chengalvaraya Pillay, M. A., a great Tamil scholar.

The sacred works in Sanksrit and Tamil say that one can obtain salvation by being born in Tiruvarur, by worshiping at Chidambaram, by dying at Banaras and by merely meditating on Tiruvannamalai . Such is the greatness of Tiruvannamalai, and it is this greatness that attracted Bhagavan Sri Ramana while yet he was in his teens. One of his early works is Arunachala Akshara Mana Malai which means the fragrant garland (or the wedding garland) of songs arranged in alphabetical order praising the greatness of Sri Arunachala (Tiruvannamalai). The Bhagavan's object in presenting this garland is to make us think of Tiruvannamalai 108 times by reading or repeating the garland of verses, and thereby help us in finding a way to get rid of the bondage of birth. The verses though simple in form and language yet contain the highest of philosophy, and the deeper we dive into the meaning of the stanzas, the larger is the number of gems of purest ray serene that come to light.
The question arises how by merely thinking of Arunachala we can attain Moksha. Arunachala is the place where, according to the Puranas, Brahma and Vishnu fought with each other, each proclaiming that he was the Lord Supreme. In their midst Siva appeared in the form of fire, and the egoistic Brahma and Vishnu both failed in finding the Lotus Feet or the Crowned Head of that Being. This Puranic story clearly illustrates the great Truth that so long as the 'I' or 'Ego' persists, one cannot get at the Supreme Truth.

The object of Bhagavan in taking Arunachala for his prayer was, therefore, to help us in effacing our egoism. The next point is why Bhagavan composed these stanzas in alphabetical order. His object was that, as the stanzas are to serve as prayer songs, it should be easy for getting the stanzas by heart and this would be possible only if the stanzas were in alphabetical order. The next is why he composed 108 stanzas. The number 108 is the sacred and select number in any Japam or recitation of Mantras.

Again we have to see why he composed the stanzas in Tamil. We find the solution to this question by a reference to Periapuranam  the sacred work relating to the 63 Saivite devotees. There when Sundaramurthi Swamigal was in a fit as to how he should sing the Lord's praise, the Lord ordered that he should sing verses in Tamil. Sri Bhagavan knew this secret and he therefore composed the stanzas in Tamil.

The next point is why Bhagavan composed the stanzas in the form of a garland. Appar, the great Tamil Saint, says in one of his Thevaram hymns that the Lord loves best Tamil garlands in preference to even gold garlands. Again it may be asked why Bhagavan styles his garland as a 'Wedding garland.' It is because it is the wedding garland that unites the bride with the bride-groom, i.e., the blessed soul with the great Lord. Thus the mere outline of Arunachala Akshara Mana
Malai brings out in bold relief Sri Ramana's goal and teachings, i.e., the teaching of Bliss by self-effacement  vide stanzas 48
and 92 where Bhagavan refers to the effacement of the 'I'.
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #423 on: July 12, 2014, 01:30:21 PM »
 Readings on Guru's Grace on Guru Purnima Day.

 
The feet of the Guru, Sri Arunachala Ramana is (our) succor and support.
One day I wondered why I was visiting Him at all. What was the use? There seemed to be no inner advancement. Going up the hill was meaningless toil. I decided to end my visits on the hill. For one hundred days exactly I did not see Bhagavan. On the hundred and first day I could suffer no longer and ran to Skandasramam, above Virupaksha Cave. Bhagavan saw me climbing, got up and came forward to meet me. When I fell at his feet, I could not restrain myself and burst out in tears. I clung to them and would not get up. Bhagavan pulled me up and asked: ?It is over three months since I saw you. Where were you?? I told him how I thought that seeing him was of no use. ?All right,? he said, ?maybe it is of no use, so what? You felt the loss, did you not?? Then I understood that we did not go to him for profit, but because away from him there was no life for us.

Once I wrote two verses in Tamil, one in praise of the Lord without attributes the other of the Lord with numberless forms. In the latter I wrote: ?From whom grace is flowing over the sentient and insentient.? Bhagavan asked me to change one letter and this altered the meaning to: ?who directs his grace to the sentient and the insentient.? The idea was that grace was not a mere influence but could be directed with a purpose where it was needed most.
Bhagavan gave us a tangible demonstration of God?s omnipotence, omniscience and omnipresence. Our sense of ?I? would burn up in wonder and adoration on seeing his unconditional love for all beings. Though outwardly we seemed to remain very much the same person, inwardly he was working on us and destroying the deep roots of separateness and self-concern. A day always comes when the tree of ?I?, severed from its roots, crashes suddenly and is no more, this is Guru?s Grace!
What is the Guru?s Grace? Well, this is exactly the word that awakens us 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.
With one meaningful look the Master sees deep into the soul of the enquirer. 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 harbour; he is all new life and light, so he swears, ?For eternity I shall not part from my Master, who is my All!?

A Tamil verse says: A bird drops seed upon a tree and causes its decay. So Guru?s grace radiates knowledge into the seeking mind. Replacing ego-shadows with resplendent Jnana?s light. Bhagavan has explained the meaning of this verse. The seed of the huge banyan tree, which grows to shelter hundreds, is one of the tiniest and represents unselfish benevolence. The seed of the palmyra which is so large, grows into a tree which can hardly shelter a single man from the sun, and so well represents the selfish ego. Yet this tiny seed can be dropped by a bird in its droppings, and while it grows it can demolish the palmyra tree itself. So the tiny seed of Grace can destroy the great tree of egoism.
The Guru says, ?Be still, and Know that I am God.? This knowing is the understanding of the absolute and relative values of Life.

Understanding what? It is the distinctive knowledge (the vijnana) of the eternal unchanging Truth of yourself. In the background of this eternal and unchanging Truth, the changeful and varying states of your doership move about and cloud your understanding of the Real Truth of your Being.
You are really free in yourself; the clouds do not really affect you. Yet you are also outwardly active, according to the latencies of the past karma in you, which work out according to the law of that karma. The potter has given up his hold on the wheel; yes, but the wheel still moves on owing to the momentum still left in it.
In the same way you move, and yet you are unaffected, no longer clinging to the action. You do; yet you feel you are no more the doer. You enjoy or suffer; yet you feel you are no more the one who suffers or enjoys. You are a mere witness of all things in your varying states: waking, dreaming and sleeping. You are you, or I am I, or the Self is the Self; and these states pass and re-pass. This is the state of real knowledge (jnana) or real devotion (bhakti). This is the message of the Gita. This is equally the message of our benign Guru, Sri Ramana Maharshi.

from the fb Sri Ramana Maharishi
Om Namo Bagavathe Sri Ramanaya

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #424 on: July 15, 2014, 10:26:05 AM »
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 enquirer. 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 harbour; 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 that 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 in 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 exteriorised 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 It?s Grace, the rebellious and discordant elements of his being may all be harmonised, 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 the Master is confined in 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; you and I have never been apart, nor ever can be. 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 in you.? This is the meaning of Tattvamasi (?That thou art?), and this is the meaning and the function of the Guru?s Grace.

At the feet of Bhagavan-T K Sundaresa Iyer

Balaji

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Re: Our Bhagavan-Stories
« Reply #425 on: July 23, 2014, 12:55:01 PM »
Mysterious is the working of Bhagavan?s Grace. There is no way to know in advance who will be the beneficiary of His Grace. A wealthy family man living very far away from Tiruvannamalai following a creed that prohibits taking a living person as a Guru may not seem like a candidate for the descent of highest grace of Bhagavan. But such is the mystical greatness of Bhagavan?s grace that none can know its modus operandi. The life of Sri Hari Chand Khanna and the devotion of his entire family down to many generations is a joyous reminder of the fact that all powerful grace of Bhagavan will strike where it will!
Today being Khanna Memorial Day ashram paid reverential homage to this exceptional Bhakta. In Day by Day we read the following conversation between Khanna and Ramana Maharshi.

Khanna: Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?
Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time : 'Not I but Thou, oh Lord!', and giving up all sense of 'I' and 'mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self enquiry or through bhakti marga.

Khanna: Are our prayers granted?
Bhagavan: Yes, they are granted. No thought will go in vain. Every thought will produce its effect some time or other. Thought force will never go in vain.
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Our Bhagavan-Stories
« Reply #426 on: July 25, 2014, 12:57:14 PM »
Sri Bhagavan spoke very appreciatively of Kavyakantha Ganapathi Muni, for about an hour, how he wrote Uma Sahasram and Hara Sahasram, how he taught his students, how he engaged in dispute with Bhattasri Narayana Sastri, how meek and humble he was though so learned and capable, etc.

Sri Kavyakanta?s ?Uma Sahasram? is different from other compositions in that it is pasyanti vak, i.e. revealed by the Divine Mother in Her own words to one who is adept in the Kundalini Yoga.

The scene that followed while the final stanzas of Uma Sahasram were being composed can hardly be believed by one who did not actually witness it. Sri Maharshi sat silent and in deep meditation like the silent Lord Dakshinamurthy. The eager disciples watched in tense admiration the sweet flow of divine music in Sanskrit verse as it came from the lips of the great and magnetic personality of Sri Kavyakanta. He stood there delivering the verses in an unbroken stream while disciples eagerly gathered the words and wrote them down. Oh, for the ecstasy of it all! Life is indeed blessed if only to experience those divine moments.

On the ninth day of the Kartikai festival at about 1-30 p.m. he approached Brahmana Swami on the hill. Sastri quivered with emotion as he walked up to the Virupaksha cave. Luckily for him the Swami was seated alone on the outer pial. Sastri fell flat on his face and held the Swami?s feet with both hands and his voice trembled with emotion as he said: ?All that has to be read I have read. Even Vedanta Sastra I have studied. I have performed japa to my heart?s content. Yet I have not up to this time understood what tapas is. Hence have I sought refuge at thy feet. Pray enlighten me about the nature of tapas.? For fifteen minutes the Swami silently gazed at Sastri as he sat at his feet in anxious expectation. None came to interrupt them at the time. Then the Swami spoke in short and broken sentences in Tamil:
(If one watches whence the notion of ?I? springs, the mind will get absorbed into that. That is tapas).
(When a mantra is repeated, if attention be directed to the source whence the mantra-sound emanates, the mind will get absorbed in that. That is tapas.)
Om Namo Bagavathe Sri Ramanaya

Nagaraj

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Re: Our Bhagavan-Stories
« Reply #427 on: August 10, 2014, 08:08:54 PM »
When Bhagavan was still on the hill, a postcard came in which the sender wrote: "I am a poor elementary school teacher. My mother is old and my salary is so small that I cannot look after her properly. Kindly see that I get a raise." Bhagavan laughed and said: "Well, why not?" Another card came after some time in which he wrote: "By your grace my salary was increased. Now there is a vacancy in a higher grade. If I am given that grade, I shall earn more and make my mother very happy." Bhagavan had a good laugh and said: "Good." Again after some days, another card: "My mother is bedridden and there is nobody to nurse her. If I could get married, my wife would look after her. But I am a poor man. Who will give me his daughter in marriage? And where shall I get the money for expenses? Bhagavan may kindly arrange." Bhagavan laughed and said: "Well, let it be so." After some months another postcard came: "By your kindness I was married quite easily. My wife is already with me. My mother wants a grandchild before she dies. Please provide. "Why not?" said Bhagavan. After some months another card: "My wife gave birth to a child, but she has no milk for it. I cannot afford milk for the baby. Please get me a promotion." Then another card: "I got a promotion and an increment. The child is doing well. I owe everything to your kindness." Bhagavan remarked: "What have I done? It is his good karma that all goes well with him." After some days another card: "Mother died. She worshiped you before her death. "Well," said Bhagavan. After a month, another card: "Swami, my child has died." "Sorry," said Bhagavan. Another month had passed and a card came saying: "My wife is pregnant again." Then another card: "My wife gave birth to a child. Both died." "Ram, Ram,'' said Bhagavan. "Everything seems to be over." Then another card: "Due to family trouble my work was very irregular and I was dismissed. I am completely destitute now.'' Bhagavan said, heaving a deep sigh: "All that came has gone; only his Self remained with him. It is always like this. When all goes, only the Self remains."

(Ramana Smriti Souvenir)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Our Bhagavan-Stories
« Reply #428 on: August 13, 2014, 01:16:12 PM »


             One afternoon when I entered the Hall there was already a crowd, so I slipped in and sat in a corner. I sat down by the side of a well-built man wearning a lot of vibhuti and with strings of rudraksha mala revealing him as a Veera Saiva. Suddenly Bhagavan turned to me and said: "Don't you know him? He is Kannapa, the disciple of Vallimalai Swami" (a Swami who was famous for singing devotional Tamil songs. Bhagavan himself told us that his voice was simply marvelous). "He sings beautifully, even better than his Guru. You should hear him. He brings tears to one's eyes."

Bhagavan went on praising Kannappa, which was something quite unusual, so a real urge to hear him came over me and I begged him to sing. He began to sing Tiruppugazh. I have never heard such a vibrant voice. It even brought tears to my eyes. It was really thrilling experience. For an hour or more we all listened spellbound. Then the gong went for lunch and we got up reluctantly.

I went out of the hall just behind Bhagavan and he suddenly turned round and said to me: "All this is unnecessary. If you give your mind to it, it will lead you astray - no use."

This was a shock to me, as he had just been praising Kannappa sky high. I said nothing in reply but I took it to mean that he did not want me to follow this path.

(From the reords of TP Ramachandra Iyer)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Balaji

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Re: Our Bhagavan-Stories
« Reply #429 on: August 24, 2014, 01:53:15 PM »
MURUGANAR (1890-1973) memorial day will be celebrated on August 25th 2014. He persuaded Ramana Maharshi to compose Ulladu Narpadu ,Upadesa Undiyar, and Atma Vidya which declares self-knowledge is very easy. He composed thousands of poems chief among them being Guru Vachaka Kovai, Ramana Sannidi Murai and Ramana Jnana Bodham.

Muruganar prayed at Arunachala temple on the way to meeting Bhagavan for the first time Will I, an unworthy ignorant one, ever be accepted as a devotee by Lord Siva who, as the Divine Guru with the wealth of grace, showed clearly to the world the greatness of Manikkavachagar? And even if I get such a chance, will I be able to sing of the glories of his grace-showering feet in the same way as Tiruvachakam ? Not only did he compose Sannidhi Murai modelled after Tiruvachakam, but Ramana Maharhsi himself has said ?When Sannidhi Mural and Guru Vachaka Kovai came out, his position among the very foremost devotees became firmly established. Whatever they now say about him, they cannot shake him down ". Thus it is clear that Lord Siva graciously answered His prayers in entirety and more. Once he told Sadhu Om: "I had not only heard of Sri Bhagavan before coming to Him, I had also read some of His works. Therefore I had already decided that he alone should be my Guru. I was simply sitting in His presence. I did not see any vision or such things at that time, nor did I like to have any such experience. I was confident that even the mere Presence of this great Sadguru would do everything for me. Sri Muruganar continued " Be not disheartened. No mediator is necessary for us in order to obtain the light of his Grace. It is certain that Sri Bhagavan, the Ocean of Grace, of his own accord and without the intercession or interference of anyone else, directly contacts the heart of each one who comes to him." It was always the nature of Sri Muruganar to rely upon no one and nothing except Sri Bhagavan.

Sadhu Om who closely associated with him on literary matters writes The cuckoo who sang (in your midst) for eighty-three years with a sweet voice of cultured, spiritual, ancient Tamil has gone, flying off into the great space of Sri Ramana, the exalted treasure of austerity with which the world has been blessed. What will you do now? Know that Muruganar is only the Eye of Self-Knowledge given by Annamalai-Ramana, the ancient Siva.
« Last Edit: August 24, 2014, 01:56:25 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #430 on: September 10, 2014, 02:42:45 PM »
One day a new table fan was brought to Sri Bhagavan and kept near Him so that He would get some cool breeze
in that hot summer.  Sri Bhagavan like a child, wanted to know how it is to be operated, how the various buttons
(to reduce or increase the rotation of the fan).  Then the fan was put on.  Soon in a few minutes, the fan made all
sorts of noises.  Just then the Vedapatasala students came for Veda Parayanam.  The fan was still making sound.

Sri Bhagavan said:  When the boys have come to chant Veda Parayana, this fan is also making some parayana!
I do not want it.  Please take this away and give it to Office. Let them use it.  I shall use my hand fan and peacefully
listen to Veda Parayana of boys!

Arunachala Siva.
     

Ravi.N

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Re: Our Bhagavan-Stories
« Reply #431 on: September 10, 2014, 09:30:58 PM »
Ramanatha Brahmachari
Bhagavan once said,"I am afraid only of two people-one is Ramanatha Brahmachari and the other is Mudaliar Paati." He said this because these two people were ascetics who served Bhagavan with utterly selfless devotion.
Ramanatha Brahmachari was a student studying the Vedas in the Vedapatashala (school of the Vedas) in town. He met Bhagavan one day and his whole being was brought into silence. His Mind and Heart opened up to Bhagavan, so he decided to be with him for as long as possible. Though the Pataskala provided free food and lodging to its students, young Ramanatha preferred to stay with Bhagavan. He begged for food on the streets and took that food to Bhagavan in Virupaksha cave. Whatever Bhagavan shared with him, he ate willingly. Such was the beauty and surrender of this ascetic.
He served Bhagavan?s Mother because he was a Brahmin boy, and Bhagavan?s Mother was still following her orthodox ways. Ramanatha would help wash her vessels as well as her clothes, and she would shout his name, ―Ramanatha, Ramanatha,‖ for every errand. Hearing her, Bhagavan would humorously remark, ―The japa of my Mother has started again!
One day, Bhagavan told Ramanatha that he had succeeded in realizing the Self. Ramanatha could not believe it. He wanted confirmation from Bhagavan again and again. Bhagavan reassured him many times, ―"Yes Ramanatha, you have realized the Self!" But Ramanatha was still incredulous. Bhagavan got up and rapped him on his head with his knuckles and repeated, ―"Yes Ramanatha, you are realized." This simple devotee went into ecstasy and ran out of the room, telling everyone he met, ―This is the place where Bhagavan knuckled me! He did not care that he had attained self-realization. Bhagavan's knuckling him was greater than self-realization for him!
This innocent disciple was serving other devotees, too. When a man arrived at the Ashram with a calf, which Bhagavan named Lakshmi, there was nobody to look after her. With panthers and tigers lurking around, Bhagavan said, ―There is nobody to look after Lakshmi; else she could have been kept here.‖ Then Ramanatha, who was only four-and-a-half feet in height, said, ―Bhagavan, I will look after Lakshmi.‖ This was the beginning of the Ramanashram goshala.
All the visiting devotees would come in late at night, as the train arrived at eight-thirty. In Ramanashram, after dinner at seven, most everyone would go to sleep by seven-thirty. Bhagavan wanted the visitors to be attended to. Nobody offered to look after them. Ramanatha said, ―Bhagavan, I will look after them.‖ Every night he would stay awake attending to the visitors. The next day, Bhagavan would beam him a big smile and affectionately say, ―Oh, so you looked after them and attended to their needs? Good, good, good!
Once, when Ramanatha was going around the hill with Bhagavan, each was asked to speak on a spiritual topic. Ramanatha, in an ecstatic state, compared Bhagavan with mythical Lord Shiva and the others with the bhutaganas, i.e. Shiva's attendants. Afterward, at the request of Bhagavan, he wrote it down in Tamil verses. The first verse means, ―I saw the Lord of Tiruchuzhi and got fixed without returning again meaning, ―I achieved realization, no more am I the body. My Lord bestowed on me this Self-realization.
In 1946, he fell sick. He was taken to Madras, which is now called Chennai, for treatment, but the body passed away. When the news reached Bhagavan, he observed total silence, which, in 1946, was very rare. Hundreds of people were around, but he was totally absorbed. One of the devotees of Bhagavan, my own mother, loved Ramanatha Brahmachari. I once asked my mother, ―Which song do you like of all the songs by Muruganar, Om Sadhu and Sivaprakasam Pillai? My mother replied, ―The song I like is the one composed by Ramanatha Brahmachari.
Devotees like Ramanatha Brahmachari show guidelines on how to follow and love a realized person, a jnani, and get liberation in this life itself.

The Human Gospel of Sri Ramana maharshi
« Last Edit: September 10, 2014, 09:38:01 PM by Ravi.N »

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #432 on: September 11, 2014, 01:30:06 PM »
HE AND SHE:

Once in Sri Bhagavan;s presence, two groups were arguing vehemently, whether SHE (Goddess) or HE (GOD) is
greater.  Sri Bhagavan was amused to listen to their debate and was listening intently.  The debate did not get over.

Suddenly, Sri Bhagavan said, The word SHE is contained in HE.  SHE cannot remain without HE.  But HE can remain
without SHE.  Every body kept quiet.

HE, the Brahman can remain alone.  But Its manifesting power (SHE) cannot remain alone.  SHE should always be
with HE, Brahman.

Arunachala Siva.

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #433 on: September 11, 2014, 01:33:57 PM »
SUNSHINE AND SHADE:

Once two gentlemen were talking for a long time outside the Hall in the  hot  sun.  Sri Bhagavan said: Why are you
standing in the hot sun?  Why don't  you come into the Hall and stay in the cool shade?

One cannot for long remain in lokacharam.  One has to come to atma vicharam, which is the cool shade of Brahman.

Arunachala Siva.     

Subramanian.R

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Re: Our Bhagavan-Stories
« Reply #434 on: September 11, 2014, 02:36:00 PM »
DILIP KUMAR ROY:

Once Dilip Kumar Roy had come from Pondicherry (now Puduchery).  He sang some melodious songs.  Sri Bhagavan
listened to them intently.  Then before taking leave, Dilip asked Sri Bhagavan: Can I be singing like this and attain
Godhead? 

Sri Bhagavan said in all compassion:  Yes. You can attain Godhead with such heart melting songs. 

Then after some time, Devaraja Mudaliar asked Sri Bhagavan: Can I also sing some Tiruppugazh songs with heart melting
and then attain the Self?

Sri Bhagavan said: No.  That is not for you.  You have to surrender to God and then only reach Him.  Saranagati is
only for you and not singing songs melodiously. 

Arunachala Siva.