Our Bhagavan-Stories

[Subramanian.R]

In the year 1914, when Mother Azhagamma came to see Bhagavan Ramana in the Hill, she was staying in
Echammal's house and was daily visiting her son.  It was, I think, her second visit, in 18 years! This time, she
fell ill and it was suspected as typhoid.  The fever was high and she was having delirium.  Thereupon Bhagavan
Ramana prayed to Arunachala to cure her illness.  This was the only occasion that Bhagavan Ramana prayed to
Arunachala, in a state of duality, for someone else's recovery to health.  The poem is of four verses in Tamizh.
The original Tamizh verses are available in Sri A.R. Natarajan's book "Bhagavan Ramana and Mother.".
I am giving the English translation of Sri Arthur Osborne.

1.  Hill of my refuge that cures the ills of recurring births!  Oh Lord!  It is for thee to cure my mother's fever.

2. Oh God that smitest Death itself!  My sole refuge!  Vouchsafe Thy Grace unto my mother and shield her from Death!  What is death if scrutinized?

3. Arunachala!  Thou blazing fire of Jnana!  Deign to wrap my mother in Thy light and make her one with Thee.*
What need then for cremation?

4. Arunachala!  That chasest away illusion (Maya)!  Why delayest Thou to dispel my mother's delirium?  Besides
Thee, is there anyone who with maternal solicitude can protect the suppliant soul and ward off the strokes of destiny?

* As Bhagavan Ramana Himself has said later, how can His mother who had to be merged in the fire of Jnana, be
cremated due to death by fever?  Arunachala cured her and then did the merger later in the year 1922.

(Source:  Complete Works of Bhagavan Ramana Maharshi, English.  Arthur Osborne.)

Arunachala Siva. 

[Subramanian.R]

Muruganar Story:

Sri Ramana Sannidhi Murai:-

David Godman gives the meaning of brief selection of verses of Muruganar, that give details of his early life.

Over many yugas, I went repeatedly through the eighty four lakh forms of life in which, with the indescribable,
intense suffering of embodied existence, I longed for the multifarious miseries that itch and eat one away.
Moving up the many steps (of animate life forms) in the ordained manner, I came to a human birth, a birth
fit for attaining the clarity of jnana.  Though I had such a birth, and though my mind had love towards the
Supreme, the nature of the Supreme was not realized.  I came to the conclusion that, since the entity known
as God might be either real or an unreal imagination, what really conferred benefit on my soul was good conduct
and character. Convinced of this, I practiced righteous behavior, but though I tried, i frequently failed.

The Supreme Being Siva, having no body delusion, abides as the real nature of one's own Self.  Shining within
the intellect, illuminating it, it cannot be reached by those indulging in fallacious arguments. Tolerating my
immature conduct and treating me as if I had attained freedom from impurities, Siva considered admitting me
to the group of his companions. (In Saivism, this is a descriptive way of saying 'giving liberation. The devotee
joins the other devotees in Sivaloka). 

In the same way that a hunter catches a wild deer by showing a tame one, as a decoy, He display a body to
catch embodied souls. Since I regarded myself as a form, in order not to frighten me, Sadasiva manifested
within the conditioned reality through the power of very pure maya... (Bhagavan sometime said that the form
of the Guru is illusory. He compared it to a lion that appears in an elephant's dream. The shock of the appearance
(which is illusory) wakes the elephant up, at which point it realizes that the form of the lion was merely a mental
projection). 

He became the incomparable sage at Arunachala, which is praised even by the gods. Like the worm that becomes
a wasp on being stung by a wasp, through his mere presence and glance, my 'I' and 'mine' were destroyed.
Seeing me as his own Self, he enabled me to experience myself as enduring, pure being consciousness.  With
my body and mind absent,m I became full of Self. This is how he bestowed his grace on this pitiable one.         

Without belittling this by thinking that this rare gesture was an ordinary one, I took his feet as my sole aim,
becoming their inseparable shadow.  Thinking of his grace, the mind softened and melted. I became like a
madman. Tears were flowing, the body was trembling, thought and speech were obstructed.  Love surged
and destroyed the ego. Sweat was trickling, and there was horripilation. The mind and senses became one
and totally surrendered. With all my actions gone, all activities are now Siva's. He established me in this state
of service to the Lord.     

Obeisance to my Lord who wears the crescent moon on His head and who redeemed me in this way...You
did not reject me, saying that I was a vile, unworthy person who has fallen from his state, like hair that has
fallen from the head.  Instead, you came of your own accord, casting the net of your lotus eyes. In the sight
of many scholars*  who were well versed in the Vedas, which are the impeccable and indestructible truth,
you bestowed your benign glance and established me in the unmoving state.

* may refer to Ganapati Muni and his disciples.

contd.,

Arunachala Siva.   . 

[Subramanian.R]

Suri Nagamma Reminiscences:

The very next day, as Bhagavan required rest, orders were issued to the effect, that at the time of Veda Parayana
in the mornings and the evenings, devotees should not sit in the hall as before but could only have a brief darsan.
I was upset about this as it seemed that the devotees were increasingly being kept away from Bhagavan. On
August 5th, the Morvi Guest house was cleaned up for the doctors who were coming the next day. With the
government's permission, X ray and other electrical equipment   for the operation were transported from Royapettah
Hospital, Madras, in a lorry.  Everything else necessary was brought in the cars of the doctors. Eager to avail of this       
opportunity to serve Bhagavan , a total of medical men came with Dr. Raghavachari. It seems there was never an
occasion when the equipment of a government hospital had thus been permitted to be taken out of the hospital
premises. Moreover no  charges were levied for the use of the equipment. Actual expenses for transport was met by
a devotee.

The Asramam hospital was cleaned up, all surgical instruments were sterilized and the required furniture was got
ready.  As there was a possibility of His vomiting as a result of the operation, Bhagavan was kept on a liquid diet
overnight. X ray photos were taken between 3 pm and 4 pm. that day and it was declared that the cancer had not
spread inside the rest of the body and that the operation could be done the next day. Besides the doctors, quite
a number of devotees also came in.  Among them was electrical engineer Mr.Narayana Rao.

Earlier in April, when an operation was being conducted on a Sunday, there had been a power shutdown by
the electricity department and so the supply of power got suddenly cut off in the midst of the proceedings.,
The operation was therefore completed with the help of lanterns and torch lights. When Narayana Rao remembered
this, he asked the office people whether they had made necessary arrangements to ensure uninterrupted 
electricity supply, and when they said they had forgot all about it, he put through a trunk call to Mettur Dam
about 10 pm. and ensured for an uninterrupted supply of electric power.

Having seen all this bustle and having heard all sorts of reports, I could not stay in my home after morning session
alone and so I came to the Asramam. By evening we were all anxious to see how Bhagavan would spend the
night. The Asramam authorities felt that Bhagavan required rest and so ordered that no one should see Him
that day. That evening Veda Parayana was arranged in the temple. As it was not possible even to approach
Bhagavan, Madhavi Ammal and myself wandered about aimlessly for sometime and then went into the temple.
We managed to squeeze ourselves into a corner in the main doorway and sit there in such a way that we could
not be seen by anybody but we could see Bhagavan.  We did not know that Bhagavan objected to the order
passed by the Asramam authorities and according to His instructions, devotees were just allowed to see Him in the
hall, bow before Him and go away. Bhagavan saw us and asked His attendants to tell us about the relaxation of the
original order. Our joy knew no bounds when the message was conveyed to us.  It was about 7 pm. There were
no one else in the hall except Bhagavan and His attendants. Both of us prostrated before the Master and got up.
With folded hands Madhavi Amma said, 'Oh Bhagavan. Tomorrow everything should be good and pleasant.
The morning sun rise and the darsan should be auspicious.'  Bhagavan merely nodded His head. He with a smile
then said, 'Nothing to fear.' We felt very happy and heartened. We went home.               

contd,,

Arunachala Siva.

[Subramanian.R]

Suri Nagamma Reminiscences:

I had no sleep the whole night.  The next morning, August 7th (1949), I got up early and after finishing
my morning routine, reached the Asramam by about 6 am. lI had darsan of Bhagavan when He was going
to the gosala side after breakfast. On return He went direct to the hospital. All the devotees sat in the Jubilee
Hall looking towards the hospital with great anxiety.  At about 9 am. Dr. Guruswami Mudaliar arrived with
my brother and went direct to the hospital to join the other doctors.  After one and half hours, Dr.Guruswami
Mudaliar cam along with the Sarvadhikari and told us that the operation was over and that there was nothing to
worry about. We were told that Bhagavan could give darsan to everybody in the evening and that meanwhile we
could go home. Once the message was delivered in English, Tamizh and Telugu, Dr.Mujdaliar left Madras by car
immediately. Dr. Raghavachari and other doctors were against Bhagavan giving darsan to devotees that evening
but Bhagavan insisted on it. Bhagavan therefore sat in an easy chair on the verandhah of the hospital itself. We
were able to see Him between 5 pm. and 6 pm.

In the same way, the next morning He gave darsan to devotees between 9 and 10 am. After the midday meal,
the doctors requested Bhagavan not to walk about  but to remain in the hospital and, after taking leave, went
away with all the articles they had brought from Madras. As soon as the doctors left, Bhagavan came walking to
the new hall saying that if He stayed in the hospital, devotees would be inconvenienced as also the patients
coming for treatment. After seeing my brother off, to Madras, I returned to the Asramam in a great hurry.
Bhagavan was lying down on the sofa. The grill door of the hall was closed. The attendants said that darsan
could be had only through the slits in the grill doors.  We were all content with that.

Since then Veda Parayana was performed in the temple only.  We were daily praying for a return of normal
conditions in the Asramaman d wondering whether such a thing would at all be possible. The next day being
Independence Day, we were all speculating if we could have proper darsan of Bhagavan. Approaching the
Asramam early on Independence Day, I could hear a song on the radio. I noticed that the sound was coming
from the New Hall where Bhagavan was staying. I found that the doors were wide open, I went to the Hall
and found that the arrangements had been made for devotees to enter the hall by eastern gate and depart
from the southern gate. I went in I found Bhagavan reclining on a pillow placed against one side of the sofa.
His face was radiant with a smile like that of the rising sun. I prostrated before Him and after rising, continued
to gaze at His brilliant face. Krishnaswami, the attendant, said in a soft voice that devotees could only have
darsan but could not stay in the hall;. So I came away.  Bhagavan continued to cast His benevolent look on all
devotees who went there for His darsan.   The same procedure was followed in the afternoon also. The radio was
switched on practically throughout the day. We all felt that it would be better if Veda Parayana had been
substituted for the radio but that was not to be. Originally Veda Parayana used to be performed during Brahma
muhurtam and when Bhagavan fell  sick, it was done at 8 am. But a couple of days before the operation,
the chanting of the Vedas ceased. That was because from the beginning till end, Bhagavan used to sit up
in Padmasana pose without stretching His legs, and that resulted in considerable pain. Hence we were all
eager for the days when the chanting would be resumed in His presence.                           

During the second week of October 1949, I found Bhagavan after meal, was washing His hands in a small
basin and I was upset to see how that magnificent figure who used to climb the highest peak of Arunachala
in next to no time, had now become so weak that He had now to wash His hands at the table where He ate,
since He was unable to move out even to the adjoining verandah. I noticed the condition of Bhagavan after
prostrating, and found that the condition of the Master's whole body  had deteriorated very badly. I somehow
managed to speak to Him and inquired about His health. He said, 'So what? Let it be.' It sounded very
unusual.  As the doctors were all around Him, I could not ask Him anything further. I returned home quietly.   

contd.,

Arunachala Siva.         

[Subramanian.R]

After writing a verse on Sri Arunachala Tattvam, Muruganar requested Bhagavan Ramana to compose a verse on the significance of the seeing the Beacon Light on the Hill.  Bhagavan Ramana composed the following verse:

Ittanuve nanam enum madhiyai neettap
Buddhi idayate porundi aha nokkal
adduvita mamei ahac chudar kangai bhu
Maddhi yenum anna malaic chudar kaan meyye.

Getting rid of the idea of treating this insentient body as "I", the mind thus thinking given up and the mind
turned inward into the Heart merging firmly with inward perception, is to realize, seated as the Heart Center
of the universe,  the real form of effulgence within, the non dual pure Awareness - the one Sat, within.
Know as Truth, the witnessing of the beacon light on the crown of Arunachala.         

Arunachala Puranam, the Tamizh epic mentions the fruits of witnessing the Deepam as follows:

1. Those who behold the beacon light atop the Hill will live long, freed of afflictions like hunger and disease.

2. Kings will ensure victory for their rightful wars.

3. The Tapasvins shall get their obstacles removed and attain liberation.

4. Those who witness and pray with devotion will gain liberation for themselves and their ancestors and descendants  covering twenty one generations.

Once Bhagavan Ramana was asked why He was tirlessly looking at the Hill, and He replied:  I am looking at the Atma within.

Suri Nagamma writes about Bhagavan Ramana bubbling with joy and tearful eyes, when the beacon light is lighted
on the Maha Deepam, Kartikai Poornima (as per solar calendar) Day.

Arunachala Siva.

[Subramanian.R]

Muruganar Story:

Sri Ramana Sannidhi Murai - continues...

You are the unmoving one; you are the compassionate one' you are the skillful Lord of true knowledge;  you are
the medicine for the disease of birth that causes great misery.  To poor me, who was totally lost by not seeking
consciousness, you are like the store laid down to be used in times of adversity. You are the God who saved me
from the mouth of the crocodile, my past karma. (Potri Tiruvahaval, lines 1-110.)

Human beings wallow in samsara, regarding themselves as forms, without realizing the rarity of the grace-embodied
form of the Sadguru.  Through this form has manifested to destroy the mass of their dark vasanas, (those) who
are under the spell of the 'I am the body' delusion, through their simple minded view, which is prompted by
ignorance, extend the same notion (he is a body) to the Sadguru.

If, through their immaturity, they behave in this way, then, like those who do not get their winnowing completed
when the wind is blowing, they will, in the end, regret and lament over their folly. In order that they redeem
themselves by knowing the Sadguru's real nature, and prompted by my friendship towards them, I will sing  of the
real nature of Ramana, which was revealed to me through His cool compassion:

The Lord of Arunachala, which is solidified consciousness, is Ramana, a delight to my mind. In Him innumerable
special attributes appear together, but since He does not identify with any of them, He is therefore declared to be
the primal, unmanifest reality.

He is more minute then an atom, but He will not blow in reverence or extol delightfully anything as separate from
Him. In His godliness He is greater than a mountain. Even so, to those who accept this view and bow to Him, He
will not utter words of blessings. Accordingly, He who has the wealth that is not associated with form and attribute
can neither be called great nor small.

In addition, He shines within all beings as consciousness, but however much and however hard one may exert
one's thoughts, He can never be experienced in the mind. What a wonder! He who is the embodiment of tapas
will shine of His own accord if one becomes calm, and still. Consequently, He whose nature is wonderful and whose
form is the space of consciousness is neither difficult nor easy to know.

Similarly, it is difficult to say whether or not He has prarabdha, whether He has form or is formless, whether
He is masculine, feminine or neuter, knowledge or ignorance, one or many, atomic or cosmic, Self or non Self,
joy or misery. So it is extremely difficult to define His nature, His actions, His ways and their propriety.

In essence, Ramana's real nature defies definition. (Swarupa Tiruvahaval.)

(David Godman, The Power of the Presence, Part II)

(Muruganar merged in Bhagavan in the year 1973.)

Muruganar Story - concluded.

Arunachala Siva.     
                 

[Subramanian.R]

Suri Nagamma Reminiscences:

The next morning when I went and saw Him, His body was reddish and full of blisters.  With great concern, I
asked Him, 'What is the matter?' He replied, 'I do not know. It has happened. What am I to say about it?'
Looking around, I found electric heaters on either side close by. Since Bhagavan's body was allergic even to
the breeze of an electric fan, it was obvious the heaters would not suit Him. I supposed that the skin eruption
was due to them.  However, I could not say anything right away and as sitting in the Hall was prohibited, I
returned home.  Providentially, Mr. Narayana Rao, the electrical engineer happened to come for Bhagavan's darsan
that day, and after his meal, dropped by at my house. I asked him about the matter and he suggested that there
should be a cloth curtain in between Bhagavan and the electric heaters to act as a safeguard. He felt that the rashes
on Bhagavan's body must be due to the exposure. Next morning, he accompanied me to the Asramam and after
telling Bhagavan about the heaters, he gave the office his opinion. The heaters were removed and the usual
charcoal stove was substituted.

When one of the devotees asked Bhagavan about the electric heaters and why He had not objected to them
earlier and Bhagavan replied, 'I never worried.  In the case of usual charcoal stove, you must fill it with charcoal
and fan it. The ash that is generated is carried all over the Hall.  The electric heaters do not require all the attention.
Why should I object to them?'

Earlier when one ointment was given to Bhagavan a few years back, for soothing muscular pains, it caused rashes
and He stopped the use of that ointment after four or five days. About the same time, another devotee brought
an electric heater, since it was very cold in the town. The ointment and the blower increased the fissures on the
legs. Bhagavan had at that time said, 'They felt that the usual charcoal stove was no good and so brought  a costly
and fashionable electric heater. Did they do all these things after asking me?  They were afraid I might say 'No'
and so they planned it this way. It was all with the best of intentions - mainly to do some good to Bhagavan's body.
Let it be so...., They have spent a lot of money. Will it not go waste?...'  At that time, both the ointment and the
heater was stopped and Bhagavan the blisters disappeared.

This time also, I felt that Bhagavan might be requested to suggest some cure for His condition.

From November 1st 1949, it was arranged that the Veda Parayana should be held in Bhagavan's presence both
in the mornings and evenings. All the devotees could attend only the Parayana but immediately afterwards  they
should leave the Hall.  But on December 1st, it was confirmed by the doctors that the tumor was not healing properly
and I also observed that there was a definite lump on the arm.  I prostrated before Bhagavan one of the evenings
after Parayana, and asked Him, 'The tumor has shown itself again. Hasn't it?'  Thereupon Bhagavan removed the
bandage and showing me the lump said, 'Yes. Here it is. It is growing.' My eyes were full of tears.

On the afternoon of November 12, Dr. Raghavachari and other doctors came from Madras, examined the tumor
and decided on another operation to be held on November 19. (1949). I was terribly upset. I asked Bhagavan.
'How many more times will they perform these operations?  If only Bhagavan wills it, will not the tumor get cured?'

'Let it be. We will see.' replied the Master. I went on, 'What is there to see?  When will you exercise your will?'
Bhagavan merely nodded His head and looked at me graciously and remained silent.                       

contd.,

Arunachala Siva.

[Subramanian.R]

Suri Nagamma Reminiscences:

On the evening of the 15th, at about 6 pm. one of the old lady devotees said in great anguish,  'As the tumor
has this time spread up the arm, please do not permit another operation. I will go to Vellore and bring the
District Medical Officer here.' Accordingly she left for Vellore and on the 16th the DMO came and agreed with
the findings of Dr. Raghavachari that an operation was necessary though a number of devotees were apprehensive
about it. It seemed the tumor had now gone up the arm and had probably penetrated the body proper. I went to
Bhagavan and said, 'Everyone is worried as to how Bhagavan will stand this operation? Is the operation tomorrow
itself?'

'Yes. All of them will be coming presently,' said Bhagavan.

I began shuddering and murmured in a low tone. 'I am very much afraid of the consequences.' Bhagavan thought
for a while and said, looking at me with compassion, 'Don't worry. Nothing untoward will happen now.'

I wiped my tears and came out.     

On 18th morning my brother also came to Asramam. On the 19th we went to the Asramam by 5.30 am. and it
was known beforehand that Bhagavan would be going to the hospital by that time.  We did actually see Him
going there. By 8.30 am. the operation was finished.  Before leaving, the doctors told the Asramam authorities
that Bhagavan should stay in the hospital for about a week or ten days and that He should not give darsan to anyone.

However, Bhagavan had stressed that darsan must be held  wherever He happened to be and should not be banned.
Ten days later, Bhagavan declined to stay on in the hospital itself as poor people coming for treatment were inconvenienced. But He was not in a position even to walk to the water closet opposite the hall and so it was suggested
that He should shift to the Old Hall where all necessary arrangements for His bath could be made.  Bhagavan objected
to even to that as the library was situated there. At last, on the 1st Jan. 1950, He agreed to move into the small room
where He had been accustomed to sleep and take rest for some time and He made it His permanent abode since it
had a bathroom adjacent to it.       

After my return from giri pradakshina of Arunachala, two days later, I found arrangements, had been made for
Bhagavan to be seated on a small stool on the verandah of His small room to give darsan to all devotees. At 9 am.
Bhagavan came out and sat on the stool. Through the slits in the palmyrah leaves overhead, the sun's rays
were shining on Bhagavan's body which, although weak and pale, was radiating a glow. All devotees could sit
around Him from 9 to 10.15 am. in the mornings and 5 to 6 pm. in the evenings to have darsan. We were thus
able to have darsan everyday.  Even on January 5th, His birth day (Jayanti) which was duly celebrated, the darsan
was confined to those hours only.

Normalcy has been restored on January 23rd.

contd.,
       

Arunachala Siva.

[Subramanian.R]

It was November 1895, Venkataraman (Bhagavan Ramana) was staying in Chokkappa Naicken Street, Madurai.
This house is now named Sri Ramana Mandiram, the place of enlightenment. Venkataraman was on his way to
the school, at about 10 in the morning.  He ran into Ramaswami Iyer, son of Lakshmana Iyer's brother - a resident
of Tiruchuzhi.  He was their relative, elderly too.  Venkataraman with natural affection asked him:
Whee are you coming from?  The reply was 'Arunachalam'.  The word 'Arunachalam' familiar to Venkataraman
right from his younger days, but he did not know where it was, what it looked like or what is meant.  Yet that day
that word meant to him something great, so inaccessible, authoritative, absolutely blissful entity.  Could
one visit such a place?  His heart was full of joy.  Arunachalam meant some sacred land and peaceful.  Could one
behold it?

"What? Arunachalam?  Where is it?" asked the boy.  The relative was astonished.  "Don't you know even this?" and continued, "Haven't you heard of Tiruvannamalai?  That is Arunachalam."

It was as if a baloon was pricked.  The boy's heart sank. Thus Ramaswami Iyer became the hidden guru to give
the mantra.

This story is available only in Krishna Bhikshu's Ramana Lila, a Telugu biography later made in English by Pingali Surya
Sundaram.

Bhagavan makes a indirect reference to this in His Arunachala Ashtakam, Verse 1.

Arunachala Siva.

[Subramanian.R]

T.P. Ramachandra Iyer (TPR) Reminiscences:

David Godman's initial notes:

T.P. Ramachandra Iyer, called TPR, by all Bhagavan's devotees, was a native of Tiruvannamalai.  He saw Bhagavan
a few times in his childhood, but at that time he was more attracted by the sweets that were given out as prasad
than by Bhagavan's Presence or teachings. In the 1920s his interest in religion and philosophy led led him finally
to Bhagavan. He had asked one of his relatives whether Bhagavan could read his mind and tell him his past and
future.  The relative responded by telling him to go and see for himself. TPR describes what happened next:

'I entered Sri Bhagavan's hall and looked at Him. That is all.  Sri Bhagavan very graciously and expectantly looked
at me.  Full of benign compassion, He looked into the very core of my being.  I could feel that He was sensing
my entire being.  I fell flat on my face in prostration to Him with an experience as totally consuming as it was
convincing.  A discovery that 'He" whom I was hankering for all these years, who could sway my entire being
and guide my energies, was here. So great yet so simple was this. I rose up.  Bhagavan smiled again and bade
me be seated. All the emotions, thoughts and surging doubts were nowhere! I felt I had found my refuge, which
was the greatest fortune of my life. It was a great conviction born of instant experience through His grace.'

In later life, TPR worked as a lawyer in Madras, where he handled much of the Asramam's legal business in the
1930s and 40s.  He also served both as an intepreter and an attendant in Bhagavan's Hall.

When he was once asked to explain what impact Bhagavan had had on his life, he replied, 'I am not left with any
sense of want or void in internal strength. This is the direct result of a conviction instilled by experiencing the grace
of Sri Bhagavan.  It should be so with everyone who has sought His grace.'

TPR's Reminiscences:

On an auspicious day in the early 30s a visitor arranged for bhiksha to be given to Sri Bhagavan and all those
present at the Asramam. While we were talking about the forthcoming meal in the Hall, Bhagavan suddenly
recalled two early occasions when He was offered a bhiksha.

'After leaving Madurai for good (in 1896) I only ate food in the private houses on two occasions. One of them
was when I ate at the home of Muthukrishana Bhagavathar of Tirukoilur while I was still traveling to Tiruvannamalai'.

Then, turning to me, He observed, 'The other occasion was at your grandfather's.  That was the only house I ever
at in after coming to Tiruvannamalai.'

I was delighted to hear of the good fortune my grandfather had had in serving Sri Bhagavan in this way. I asked
Bhagavan how this came about and He graciously described the event, vividly recapturing the occasion for me.
                   
contd.,

Arunachala Siva.             

[Subramanian.R]

Suri Nagamma Reminiscences:

I went again on a giri pradakshina of Arunachalam early in the morning. It was 9 am. by the time I returned
to the Asramam. By then, Vallimalai Murugan had come and was singing Tiruppugazh in Bhagavan's presence.
It may be mentioned that this person had come to Skandasramam long ago and had taken away the kamandalam
from Bhagavan's Mother on false pretense. No sooner had I prostrated before Bhagavan and got up, He said,
'Look.  This is Vallimalai Murugan.  He started quite a number of Tiruppugazh bhajan parties.' He proceeded to
tell me the story of kamandalam. After that He assumed silence.  While Bhagavan was in that small room the
Maharajah of Bhavanagar, Governor of Madras, came and had his darsan.

After reading the letters from the day's post as usual on the morning of January 30th Bhagavan looked at me
and said, 'In this post a letter bearing the signatures of 18 people has been received from Australia.  The purport
of the letter is that they heard of Bhagavan's ailment and were feeling very anxious.  They pray that He should
cure Himself at a very early date.' That is also our prayer,' I said. Bhagavan did not say anything but merely
nodded His head.

By Feb.9th, it was realized that the tumor had flared up again. When we all appealed to Him, He merely said,
'What is it I can do? What have I to do with the matter?'  In view of what He had said, some ladies took to
offering prayers to Goddess Lalitha. On Feb.15th, Dr. Raghavachari visited the Asramam and after examining
the tumor said that they were was nothing else that could be done, and that the patient should not henceforth
be troubled with all sorts of medicine and strict dieting.   

Several rumors began to spread. Doctors in batches came and went. So also did reputed astrologers who said
according to the horoscope of Bhagavan, the position of the planets was not all that good. It was whispered
that Bhagavan would not live for more than a few days or weeks.  I decided to ask Bhagavan about it but was
afraid to speak. I stood still.

'What is it?' asked Bhagavan. 'It is about your arm,' I began feebly. 'The tumor has come again, hasn't it?'

'What if it has come again?  It comes and goes,' said Bhagavan. I could not understand the hidden meaning.

I said, 'People are saying all sort of things. What to do?'

'Let them say whatever they like,'  said Bhagavan.  'I know  that the doctors' forecasts and astrologers'
predictions have no effect on Bhagavan. It is enough if you give us some assurance.'

Bhagavan merely nodded His head.  I could not say anything further. I came away.

On Feb. 19th. Shantamma and Alamelu Amma Bhagavan's sister went to Bhagavan and expressed their wish
that an Ayurvedic doctor should be summoned. Bhagavan sent them away with some excuse. Anyway by Feb. 20th.
the tumor had become worse.  Some devotees went to Bhagavan and said, that Ayurvedic doctors should be
approached and they sought His permission to bring the Moos. (a famous Ayurvedic doctor from Kerala).       

Bhagavan left it to the discretion of the Asramam authorities. The same day, Kunju Swami went and brought
the Moos. He said that he could do nothing in Bhagavan' s case except give some nominal treatment and that
Bhagavan Himself in His abundant mercy on His devotees should cure Himself. He said that the tumor is
known as Raktharbudam.  On Feb. 24th he commenced treatment using several medicinal herbs as prescribed
in Ayurveda but of no avail. He applied leeches to suck the blood  but that too had no effect. So finally he gave
up the treatment.

On March 1st, at about 2 pm. we had an earthquake in Tiruvannamalai.I feared that it might be a bad omen.
There were frequent thefts in the locality and howling of foxes, and whining of dogs at night.

contd.,

Arunachala Siva.         

[Subramanian.R]

T.P. Ramachandra Iyer - TPR Reminiscences:

'After I came to this town, I had bhiksha in your house, eating from a leaf plate. Your grand father, a devotee
of Siva, was there. He was tall, had a stout frame, and was adorned impressively with a garland of rudraksha
and other beads. Everyday he would unfailingly visit the temple of Arunachaleswara and return only after having
darsan.  In those days (1896) I used to live near the Gopura Subramania Temple.  Everyday your grandfather
would sit before me for a while without saying anything.  Then he would rise and go away.  I was a young boy
keeping silence.  He was an elderly person who also kept silent while he was with me, though he used to watch
me all the time. He was well known in the town, and people of consequence used to be his guests. Do you know
what happened?  One day, some official arrived at his house and arrangements were made for a feast. That day
also, after going to the temple and having darsan, he came to me and sat down.  The thought came to him that
he should take me that day to his house and give me bhiksha.

'As soon as he rose to return home, e abandoned his customary silence and said to me,'Hum, hum, get up!
Get up! We will go to my home, have bhiksha and come back.'

'What to do? I was not used to speaking, so I made negative signs, shaking my head and hands, signifying that
it was not necessary. He did not listen to me or heed me. He was determined to take me that day and offer bhiksha.
What could I do?  He was big and strong whereas I was small and slight in comparison.

'He repeated his command. 'Hum, hum, get up! Get up! You are just a youth. Leave yoga and tapas for a while.
We shall go to my home, eat bhiksha and return.' So he took my arm, linked it to his, and made me get up and
follow him. I was led to his house, which was near the temple chariot. It was a very spacious house with verandahs
on both sides. In between there was a big open courtyard with an edifice to goddess Tulasi in the center. He made
med take the most important place on the northern veranda. Then he spread a leaf larger than all others and served
me himself. That was the only occasion I entered a house in this town. In those days, because I had never a bath,
the body would be smelling. No one would come close to me. In spite of all that, your grandfather used to come
unfailingly and sit with me. In this town, so many people would come, see me, and go. But he alone realized that
though I was a young boy, what was in this body was a Fullness.'

contd.,

(David Godman, The Power of the Presence, Part II)\

Arunachala Siva.             
       

[Subramanian.R]

Sri Bhagavan's Ramana Ashottaram by Viswantha Swami contains many beautiful names for Sri Bhagavan.

I give some of them here.

Name 55:  Om Bhuma Vidya vicharataya Namah:

Salutations to One who knows the Bhuma Vidya.

Bhuma means Sukam, Bliss.  Bhuma Vidya is Brahma Vidya which is the only permanent real bliss for human beings.
This word 'Bhuma' is found in Chandogya Upanishad where Sanatkumara, Skanda teaches the Bhuma Vidya to Narada.  The true Jnana form, which does not see anything other than That, or which does not hear anything other than That,
is Bhuma.  All the rest are alpa, insignificant.  Brahman alone is significant and all pervading and real.
Bhagavan Ramana inquired into this Bhuma Vidya and attained It.

Name 72:  Om Ganesa Munibhrungena sevithangri saroruhaya Namah:

Salutations to One who was the Lotus searched by Ganapati Muni, the honey bee.

Name 73:  Om Gitopadesa sarathi grantha sanchinna samsaye Namah:

Salutations to One, who removed all the doubts (of devotees) through His Gita (Sri Ramana Gita and Bhagavad Gita Saram) and works.

Name 82:  Om Matru Mukti vithayakaya Namah:

Salutations to One, who has conferred liberation to His mother, Matru, and also to Cow Lakshmi, whom He
called as Mother.  Hence this name speaks about of liberation of Mother Azhagamma and  Cow Lakshmi.

Name 91: Om Smaranath bandha mochakaya Namah:

Om Salutations to One who removes bondage on remembrance.

Like Arunachala, Bhagavan Ramana also removes bondage of one who remembers Him.

Name 94: Sonadhri stuti dhrashtaya Namah:

Salutations to One who made stuti, devotional songs on Arunachala. 

This refers to Sri Arunachala Stuti Panchakam.

Name 95:  Om Harda vidya prakasakaya Namah:

Salutations to One who made the Hrudya Vidya or Atma Vichara, shine in all its glory.

Name 108:  Om Purushottamaya Namah:

Salutations to One who is Purushottama, the only Male Principle of the universe.  All beings are females.  Only God or Brahman or a Brahma Jnani is a true male. 

The whole life's purpose is for the female principle to merge with the male principle.

Arunachala Siva.   

[Subramanian.R]

Vayalamoor Sri Srinivasa Iyer had been having darshan of Bhagavan Ramana right from 1924.  He was a village accountant in Vayalamoor near Tiruvannamalai.  He owned agricultural lands and used to come to Tiruvannamalai
often and had darshan of Bhagavan Ramana.  He was given mantra upadesa by Kavyakanta Ganapati Muni.  He had
his 80th birthday celebrated in the Asramam precincts with bhiksha to visitors and devotees.  His son Venkatarman
was working in Chennai as Professor of English in Christian College.

Sri Srinivasa Iyer's elder brother Sri Krishna Swami Iyer was working in Tiruvannamalai and was visiting
Bhagavan Ramana right from 1926.  His wife Saraswati Amma was also an ardent devotee, and she used to sing Bhagavan's songs melodiously in the Hall. One day she asked Bhagavan Ramana:  "How to understand a
true Jnani?" Bhagavan Ramana replied kindly:  "When you see a sadhu in whose presence you get lasting peace
he is a true Jnani."

Iyer's son Subramanyam used to write letters to Asramam right from his college days, even on simple matters.
He found peace in replies of Bhagavan Ramana received with Prasadams.

The families of brothers lived their lives in full contemplation of Bhagavan Ramana throughout their lives.

Arunachala Siva. 

[Subramanian.R]

T.P. Ramachandra Iyer Reminiscences:

In His youth, Sri Bhagavan's body was remarkably resilient, but the years went by, He began to be affirmed by
several ailments.  In the last 10 years of His life, He was rarely in good health. His poor state of health was often
exacerbated by His habit of refusing medicine or medical advice. In the early 1940s, for example, Sri Bhagavan
showed symptoms of slight jaundice. He avoided medication and grew weaker and weaker everyday. Devotees
implore Him to take some treatment, but without success. Some of us prayed while a few others did silent pradakshina
of the Hall in which Sri Bhagavan was seated. Major Chadwick was prominent among those who were beseeching
Sri Bhagavan to take some medicine.

One day, just as I was starting from home to go to my office in Madras, the postman handed me a letter from
Major Chadwick.  The letter, I recollect read like this:

'Dear TPR, I am sorry to tell you of the declining health of Sri Bhagavan. He is growing weaker everyday and is
doing nothing to alleviate it. He will not take medicines or heed our requests and persuasions.  Seeing all this
makes us very miserable.  Today a thought came to me. You know that Sri Bhagavan always avoids medicines,
but He does not reject ayurvedic preparations such as 'black halwa', (lehiyam). If He is offered some, He may
accept it.  So why don't you go to some ayurvedic expert or pharmacy and ask for some medicine for Sri
Bhagavan's symptoms and condition? You can then make it up in the form of a lehiyam and send it to Him
at the Asramam. If it is your good karma He may be pleased to take it. But don't say I wrote to you or expressed
concern.  You can say that by chance you found a well prepared lehiyam that is good for many things, and that
it is only a tonic and not a medicine. I shall expect your immediate response.'

After reading this letter I went straight to the Venkatarmana Dispensary in Mylapore, The senior physician
there after my narration of symptoms prescribed two items, an oil and a lehiyam called jiragavilvadi lehiyam
and also advised me how it should be taken. I packed one pound of lehiyam and sent it to Niranjananda
Swami, with a letter saying, 'I bought the lehiyam in Mylapore and it is called jiragavilvadi lehiyam
and it was ready for sale. I felt impelled to buy some for Bhagavan.  This is not a medicine but only a lehiyam.'

Chinnaswami placed the parcel to Sri Bhagavan. That week end, as usual, I went to Asramam and prostrated
to Sri Bhagavan.  Bhagavan said,'See! this is the lehiyam you have sent and I am using it regularly four times
a day. Jiraga and bhilva are very good for biliousness.'  I felt elated. However, after a few minutes, Sri Bhagavan
asked me: 'Did anyone write to you to send this?' I immediately admitted it and replied and said that Chadwick
had sent a letter because he wanted you to get well. Sri Bhagavan graciously laughed and remarked, 'See that!
See that!'

When Chadwick entered the Hall at 4 pm. and prostrated, Sri Bhagavan asked, 'Chadwick! Did you write
anything?'  He immediately owned up and Sri Bhagavan also felt that he had done that because of his
extreme love and affection for Bhagavan. He was unable to criticize Chadwick's action.

(David Godman, The Power of the Presence, Part II)
 
contd.,

Arunachala Siva.