Author Topic: Bhagavan and the Goddess  (Read 5359 times)


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Bhagavan and the Goddess
« on: November 06, 2015, 08:31:13 AM »

I am currently writing a research paper about the relationship between Goddess and Bhagavan. I am interested in searching for any references, anecdotes, stories, ect., detailing Sri Ramana's take on Goddess worship and the divine femininel, or any other interesting topic of a related stream. If anyone also has any personal opinions on this matter, I would be also interested to hear those. Thank you for your time in advance.

In Bhagavan,
« Last Edit: December 02, 2015, 02:36:10 AM by Mattisyahoo »
Om Namo Bhagavate Sri Ramanaya

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Re: Bhagavan and the Goddess
« Reply #1 on: November 16, 2015, 08:37:28 PM »
what ramana points to has no gender
it is that which is the same in all of us , not what is different
who we really are is consciousness itself , not a man or a woman or a son or daughter or scientist or mother or business person or sad or happy or young or old ..... it is what is unchanged after all these things come and go
simply stop telling the story of the self and see who you are without it


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Re: Bhagavan and the Goddess
« Reply #2 on: December 02, 2015, 02:33:21 AM »
Thank you for the reminder, my friend.  :)

My request has more to do with biographical elements rather than the true meaning of his teachings. The Mother's temple was the nucleus around which the ashram arose and Navratri puja and celebration are conducted there. It has a very impressive Sri Yantra (the most important Tantric symbol) sculpture inside and Bhagavan supervised its creation. There is also a beautiful hand drawn color yantra floating around the internet that is supposedly drawn by Bhagavan (this image is very difficult to reproduce precisely), which I am still looking for confirmation. Bhagavan recommended Tantra scriptures like Tripura Rahasya, which personify the absolute as Goddess.
Here is the drawing by Bhagavan I mentioned:

These details suggest a strong Goddess element in Ramana's life, but I say that full well knowing the India has never abandoned its love for the Goddess the way the West sadly has done. :-\

I realize that gender is really not a relevant detail to achieve realization but my academic work at this point seeks to understand Ramana's life story through a Goddess worship lens simply for the reason of personal interest.  :)
Om Namo Bhagavate Sri Ramanaya


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Re: Bhagavan and the Goddess
« Reply #3 on: December 02, 2015, 10:52:21 PM »
Dear Matthew,

Here is an excerpt from one beautiful article from Mountain Path journal,about Great devotee of Bhagavan,Sri Ganapati Muni. It speaks about Divine Mother,Shakti,in very beautiful way.

When the composition of Intdrani Saptasati was going on in the Mango-tree cave, in Skandashrama, the mother of Bhagavan Maharshi shed her human body. The Maharshi was a svatah siddba - a spontaneously selfrealised soul from the beginning and he had to make no effort for any liberation. To live on normally, a man among men in the world,after liberation, jivan mukti, was the meaning and message of his life. He wanted to impart liberation even to a person unprepared for such a liberation. The Maharshi tried to liberate the soul of his attendant Palaniswami before he passed away. But Palaniswami could not co-operate in the endeavour. But in the case of his mother, the Maharshi had a sense of fulfilment. With his active assistance, the soul of his mother found its liberation. The individual consciousness became universalised. When the question of the disposal of the body of the departed one came up, it was Vasishtha Muni who decided the issue. He cited verses from Sri Ramana Gita to show that women had an equal right to sanyasa as men. Even in the case of an ordinary ochrerobed sanyasi, people bury the dead body and do not cremate it. Here the mother of the Maharshi had the good fortune of being actively assisted in her last journey by the Maharshi himself and she shed her mortal frame as a perfectly liberated being. Therefore it would be improper to cremate her, argued Vasishtha Muni, and saw to it that a Samadhi was erected over her mortal remains. At the foot of the hill, in the South east corner, a spot was chosen for the Samadhi. It was scorching summer and there was absolutely no sign of water in the vicinity. But when the Maharshi pointed out a place and the people dug, lo ! water gushed forth in a stream and that became the sacred tirtha for the Samadhi. To commemorate the event, the foremost disciple of the Maharshi, the great Vasishtha Ganapati Muni sang a few verses saying,

" It was the vear Dundubbi, the sixth day
of the month Taurus, the ninth day of the
dark fortnight in the spring and a Friday.
In the first quarter of that night when the
sky was spangled with a hundred stars,
Saundaryamba became the Effulgence.
Hailing from the clan of Bharadwaja, she
was wedded to Sundara who was born in
the family of Parasaras. Spotless in character,
she was the mother of Ramana Maharshi,
an amsa of the God Guru Guha.
Washing her sins by her devotion to the feet
of Siva, abandoning her mental attachments,
her Prana controlled by the force in the
hand of Guha (Ramana), she cast away all
distractions at that very moment and
became liberated.
" Saundaryamba  became the Effulgence,
proclaimed by the Vedas and Upanishads,
the Effulgence that has pervaded all the
worlds, the Effulgence that manifested
through the gaze of the son, Guha
" Here is the new Tirtha, remover of all
blemish, at the Samadhi of Mother
Saundaryamba, like the stream of pollen
from the two lotus hands of Ramana
" May the holy mother of the Maharshi
shine forth ! May her Samadhi shine forth !
May the Lingam installed on it by the
Maharshi shine forth ! May the new Tirtha
shine forth as the remover of all imperfection! "

About six months after, in December 1922 Maharshi came and settled down at his Mother's samadhi and Sri Ramanasramam came into being. For the son of Sakti that was Maharshi, the constant vivifying presence of Sakti was needed to give a sense of fulfilment to his mission and this was supplied by his mother in her Samadhi. The Supreme became the mother, Matrubhuteswara.
The importance of the concept of the Mother in the Maharshi's teachings is brought out clearly in the following letter of June 9, 1931 written by Vasishtha Muni to the Maharshi from Anandashrama, Sirsi :

" Lord at play as man,
From here, pray, accept our salutations on
these days of Mahapuja of the Mother.
Kausalya gave birth to Rama, the protector
of the sages, Devaki to Sri Krishna the
teacher of the yoga (attunement) ; Renuka
gave birth to the Teacher Parasurama, a
life-long celibate and Mayadevi produced
Buddha, the sage of the Sakyas who gave
refuge to all beings. Mother Mary gave birth
to the Son of God who bears the burden of
sin of all devotees. Likewise, for the welfare
of the world, for removal of the darkness
of ignorance, for the casting away of
all ill-conceived notions, for the realisation
of the Truth, thy mother gave birth to thee,
endowed with all these excellent qualities.
To her, to Saundaryamba, the beloved wife
of Sundara, our salutations. Salutations to
her Samadhi and to the Lord Matrubhuteswara,
installed on it. Salutations to her
worshippers and salutations to the devotees of Ramana."

The Kundalini Sakti in Vasishtha Muni became awake ; it sped through the spinal channel to the top of the head, broke the skull and mingled with the universal Sakti. The mother of the Maharshi, liberated, became the Sakti and provided the Pitha for the Maharshi and his teachings. The yoga of both which began as the search for the essential unity in diversity found its fulfilment in seeing the unity manifested as diversity...

S. Sankaranarayanan
The Mountain Path
Vol. 15, No . III

« Last Edit: December 03, 2015, 01:11:24 AM by Jewell »


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Re: Bhagavan and the Goddess
« Reply #4 on: December 02, 2015, 10:57:49 PM »

It is only because of the movement of
Sakti that the worlds come into being, but
the Reality on which the movement is based
never moves.

The seeming difference between Santi and
Sakti arises from (dualistic) vision. If the
vision is withdrawn into the Source, the
two become One.

Though the Supreme moves because of
his own Suoreme Sakti, he is in reality
unmoving. Only the Sage can understand
this profound mystery.

Without Sakti, Being (Swarupa) is not
apprehended. Sakti has two names, Vyapara
(activity) and Asraya (Ground).

Creation, sustenance and dissolution of
the universe is vyapara ? activity. The
Ground is nothing other than Being

Because Being is itself everything, it
depends on nothing else. He who understands
Sakti as both activity and ground
he alone knows.

That sole, Supreme Reality is by some
called Sakti, by others Being (Swarupa),
by others Brahman and by still others Person (Purusha).

Being (Swaritpa) is said to' be the ground
and Activity its attribute. By understanding
through activity the source of activity, one
gets firmly established in the Ground.

Being goes with attributes. And attributes
go with Being. The relation between the two
is one of identity.

Activity is not other than Being (Swarupa)
if you see indeed. All this knowledge of
difference is but imaginary."

Chapter 12
 Ramana Gita


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Re: Bhagavan and the Goddess
« Reply #5 on: December 02, 2015, 11:13:14 PM »

All merciful, all-powerful, omnipresent
- these are attributes of the Divine Mother.

 She is the sum total of the energy in the Universe.
Every manifestation of power in the universe is Mother.
She is Life, She is Intelligence, She is Love.
She is in the universe, yet separate from it.
She is a person, and can be seen and known
 - as Sri Ramakrishna saw and knew Her.

Established in the idea of Mother, we can do anything.
She quickly answers prayers.

She can show Herself to us in any form at any moment.
The Divine Mother can have form (rupa) and name (nama),
or name without form;
and as we worship Her in these various aspects,
we can rise to Pure Being, having neither form nor name.

The sea calm is the Absolute;
the same sea in waves is the Divine Mother.
She is time, space and causation.
Mother is the same as Brahman and has two natures;
the conditioned and the unconditioned.
As the former, She is God, nature and soul.
As the latter, she is unknown and unknowable.
Out of the Unconditioned came the trinity,
God, nature and soul - the triangle of existence.

A bit of Mother, a drop, was Krishna;
 another was Buddha; another was Christ.
The worship of even one spark of Mother in our earthly mother
 leads to greatness. Worship Her if you want love and wisdom.

Excerpt from Inspired Talks,
My Master and Other Writings,
 (Wednessday, July 2, 1895),
Swami Vivekananda,
Ramakrishna-Vivekananda Center,
 New York, (pp. 48-49).

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Re: Bhagavan and the Goddess
« Reply #6 on: December 03, 2015, 12:37:00 AM »
simply stop telling the story of the self and see who you are without it


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Re: Bhagavan and the Goddess
« Reply #7 on: December 04, 2015, 10:46:31 PM »
Thank you for those beautiful offerings, Jewell. They perfectly describe my feelings about this topic. I am very grateful.   :D
Om Namo Bhagavate Sri Ramanaya