SPIRITUAL
STORIES
AS TOLD BY
RAMANA MAHARSHI
SRI RAMANASRAMAM
HOW THE TIRUVACHAKAM
WAS WRITTEN
MANIKKAVACHAKKAR WAS GOING from one place to
another until he came to Chidambaram. While witnessing
Nataraja’s dance he started singing heart-melting songs and stayed
in that place itself. Then one day Nataraja, with a view to make
people know the greatness of Manikkavachakar and to bless
the people with an excellent collection of hymns, went to the
house of Manikkavachakar in the night, in the guise of a
brahmin. He was received cordially and when asked the purpose
of the visit, the Lord smilingly and with great familiarity asked,
“It seems you have been singing hymns during your visit to
sacred places of pilgrimage and that you are doing it here also.
May I hear them? I have been thinking of coming and listening
to you for a very long time but could not find the required
leisure. That is why I have come here at night. I suppose you
don’t mind. Can you sing? Do you remember them all?” “There
is no need to worry about sleep. I shall sing all the songs I
remember. Please listen.” So saying Manikkavachakar began
singing in ecstasy. The Lord in the guise of a brahmin sat down
there writing the songs on palm leaves. As Manikkavachakar
was in ecstasy he hardly noticed the brahmin who was taking
down the songs. Singing on and on, he completely forgot himself
in the thought of God and ultimately became silent. The old
brahmin quietly disappeared.
At daybreak, the dikshitar (priest) came to the Nataraja
temple as usual to perform the morning puja and as he opened
the doors he found in front of the Nataraja image, on the
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doorstep, a palm-leaf book. When the book was opened, and
scrutinised the words Tiruvachakam were written as well as an
explanation that the book was written, as dictated by
Manikkavachakar. It was signed below Tiruchitrambalam, i.e.
Chidambaram. The stamp of Sri Nataraja was also there below
the signature. Thereupon, all the temple priests gathered in great
surprise and sent word to Manikkavachakar, showed him the
Tiruvachakam, and the signature of Nataraja and asked him to
tell them about the genesis of the hymns.
Manikkavachakar did not say anything but asked them to
accompany him, went to the temple of Nataraja and standing
opposite the Lord said, “Sirs, the Lord in front of us is the only
answer to your question. He is the answer.” After having said
that, he merged into the Lord.
As he narrated the story, Bhagavan’s voice got choked.
Unable to speak any more he remained in ecstatic silence.
Yoga Vasishtam
Yoga Vasishta is a dialogue between Sage Vasishta and Sri Rama
during which advaita is expounded illustrated profusely with
stories. Sri Bhagavan referred to Yoga Vasishta frequently and
has even incorporated nine verses from it, in his Supplement to
Forty Verses.
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BRAHMA, THE CREATOR
In the course of a conversation a devotee queried, “In
Vasishtam it is stated that everything comes upon a person
by the desires of the mind and that it is the mind that creates
them all. But how is it possible, Bhagavan?”
“You ask how! Is this not stated in the story about the
ten brahmins? That story is also in the Vasishtam,” said
Bhagavan. When asked about it, Sri Bhagavan cheerfully
began telling the devotees the story.
ONCE UPON A time Brahma, the creator, after performing
his duties the whole day, went to sleep at nightfall. When the
night was over, he woke up. After completing his morning
ablutions, he looked at the sky before beginning his day’s work
of creation, and he saw that there were several other worlds.
His work of creation was being performed properly so there
was no justification for the other worlds to come into existence.
“What! The worlds that should remain dormant until I created
them have come into existence! How have these worlds come
into existence?” Greatly surprised at this, with the power of his
mind he summoned one of the suns in those worlds and asked
“Sir, how have these worlds come into existence?”
The sun replied, “Oh, my Lord, you are the Brahma.
What is there that you do not know? Even so, if you want to
hear from me, I will tell you.” So saying, he began relating as
follows: “Swami, a brahmin living in a city under Mount Kailas,
with his wife prayed to Parameswara for children as he had
none. In course of time they begot ten children. The children
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in due course grew up and studied the Sastras. After some
time, the parents passed away and the boys were filled with
grief. They had no near relatives and consequently could not
continue to live in that house. They climbed Mount Kailas
and decided to do tapas there. They then began considering
what exactly they should do to get rid of their sorrows. At first
they thought wealth would give them happiness but dismissed
the idea as there would always be wealthier people than them.
It would be the same thing with regard to kingship or even
the Lordship of Mahendra. They therefore felt that there was
no fulfilment in any of those things. Finally the eldest amongst
them said, ‘He who creates all these is Brahma and so Brahma
is the greatest of them all.’ They all felt happy at the suggestion
and said, ‘What is the way to achieve Brahma-hood
(Brahmatvam)?’ After thinking for a while, the eldest said, ‘It
is not so difficult. Mind is the basic cause of everything. So let
us all sit in a lonely place and practice concentration for
attaining Brahmatvam, giving up thoughts on all other matters,
including the body. Continuously feel that you are seated on
a lotus, that you are lustrous and that you are creating this
world and destroying it. I will also do likewise.’ All of them
felt happy at the idea ‘I am Brahma with four faces.’ The idea
became firmly fixed in their minds and they forgot completely
about their bodies. Subsequently those bodies fell off like dry
leaves from a tree. On account of the intensity of their desires
ten worlds have come into existence as all the ten of them
have become Brahmas. The force of their desires is now
stationary in the Chit akasa. I am the sun of one of the ten
worlds.” So saying, the sun went back to his original place.
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THE CHARM OF
SELF-REALISATION
A Swiss lady: Does Self-realisation imply occult powers
also?
M: The Self is the most intimate and eternal Being
whereas the siddhis are foreign. The latter requires effort to
acquire while the former does not.
The powers are sought by the mind which must be
kept alert, whereas the Self is realised when the mind is
destroyed. These powers may be sought and gained even after
Self-realisation. But then they are used for a definite purpose,
i.e. the benefit of others as in the case of Chudala.
KING SIKIDVAJA AND Queen Chudala ruled the kingdom
of Malava. Chudala regularly practised meditation in the silent
hours. In due course she realised the Absolute Truth and her
face shone brightly and became much more beautiful than
before. The king observing this asked her the reason. The queen
replied that it was due to her realisation of Truth. The king
laughed at her, thinking that realisation was possible only
through severe austerities and could never be gained while living
in a palace. He wanted to leave the kingdom and practise tapas
in the forest so that he could gain Realisation. The queen tried
to dissuade him and suggested that he could carry on the tapas
in the palace itself and rule the kingdom as well. Refusing to act
on her advice, he went to the forest and performed hard penance.
The queen was ruling the kingdom in the king’s absence.
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The queen taking pity on her husband and anxious to
rescue him from the mire of delusion, practised siddhis and
took the guise of one Kumbha Muni and stood in front of him,
but a few feet above the ground! The king, thinking that some
celestial being had descended from the heavens to bless him,
fell at his feet, told him his woes and sought guidance. The
Muni taught the king as follows: “Karmas can give fruit as
ordained by the Lord but karmas in themselves cannot grant
you salvation. By doing disinterested actions, one’s mind can
become pure. With a pure mind one should contemplate on
the Self. This would destroy the vasanas. Then one should
approach a master and through his grace learn how to enquire
into the nature of the Self. Liberation is possible only through
enquiry and not by performing any amount of karma. By
renouncing everything one would realise the Truth.”
The king said that he had renounced everything, including
his kingdom and family. Kumbha Muni told him that his
renunciation was only external and the seeds of attachment
were still in him. The king then took out his walking staff,
kamandalu, rudrakshas and clothes and threw them all into the
fire and stood without any possession. Still, on being told that
he had not renounced completely, the king was ready to drop
his last possession, the body, by jumping from the top of the
mountain. The Muni asked him, “What harm has the body
done to deserve the punishment?” Thereby the Muni taught
him that he would not realise the Truth by destroying the body,
but only by destroying the mind which was the source of all
attachment. The mind identifies itself as ‘I’ and this was bondage.
The snapping of this identity was renunciation of everything.
Then the Muni described in detail the sadhana of discrimination.
Thus the king’s doubts were dispelled and his mind became
pure. The king enquired into the source of Self and soon became
one with it and remained in blissful samadhi. Kumbha Muni
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disappeared and returned after some time. The king was still in
samadhi. Chudala roared like a lion to wake him up, but could
not. Then taking a subtle form she entered into the king’s heart
and found it pure and devoid of any latent tendencies. Then in
a melodious voice she chanted the Sama Veda and like the
blossoming of a lotus, the king became aware of the world. The
king filled with joy, remained silent not knowing how to express
his gratitude. Then as advised by the queen, he returned with
her to the kingdom. Thus established in Truth he ruled the
kingdom and lived happily with the queen for a long time.
126
ALMS FOR A KING
IN VASISHTAM, THERE is a story about Bhagiratha, before
he brought the Ganges down to the earth. He was an emperor
but the empire seemed to him a great burden because of
Atmajignasa (Self-enquiry). In accordance with the advice of
his guru and on the pretext of a Yagna (sacrifice), he gave away
all his wealth and other possessions. No one would, however
take the empire. So he invited the neighbouring king who was
an enemy and who was waiting for a suitable opportunity and
gifted away the empire to him. The only thing that remained to
be done was leaving the country. He left at midnight in disguise,
lay in hiding during day time in other countries so as not to be
recognised and went about begging at night.
Ultimately he felt confident that his mind had matured
sufficiently to be free from egoism. Then he decided to go to
his native place and there went out begging in all the streets. As
he was not recognised by anyone, he went one day to the palace
itself. The watchman recognised him, made obeisance and
informed the king about it, shivering with fear. The king came
in a great hurry and requested him (Bhagiratha) to accept the
kingdom back, but Bhagiratha did not agree. “Will you give
me alms or not?”, he asked. As there was no other alternative,
they gave him alms and he went away highly pleased.
Subsequently he became the king of some other country
for some reason and when the king of his own country passed
away, he ruled that country also at the special request of the
people. That story is given in detail in Vasishtam. The kingdom
which earlier appeared to him to be a burden did not trouble
him in the least after he attained jnana.
127
UNIVERSAL EQUALITY
In the course of a conversation about Sri Bhagavan’s
life in Madurai, Sri Bhagavan recalled, “If my aunt began
preparing appalams, or the like, she would call me and ask
me to put my hand on it first. She had great faith in me,
because I used to do everything according to her wishes and
never told lies. I had to tell only one lie and that was when I
came here.”
A devotee then said, “It means that for doing a great
thing, sometimes a lie has to be told!”
Sri Bhagavan replied, “Yes. When it is for the welfare
of the world and when the situation demands it, it has to be
done. It cannot be helped. Where is the question of telling a
lie? Some force makes one say so. So long as there is purpose
there is need of action. When there is no purpose, we can
avoid action in the same way as was done by the sage in the
story of the sage and the hunter in Yoga Vasishtam.”
Full of curiosity the devotee asked, “What is that
story?”
IN A FOREST, a sage sat motionless and in silence. His eyes
however were open. A hunter hit a deer and as it was running
away, he began pursuing it. When he saw the sage he stopped.
The deer had run in front of the sage and hidden itself in a
bush nearby. The hunter could not see it and so asked the sage
“Swami, my deer has come running this way. Please tell me
where exactly it has gone.” The sage said he did not know.
The hunter said, “It ran in front of you. Your eyes were open.
128
How could you say you do not know?”, to which the sage
replied, “Oh my friend! We are in the forest with universal
equality. We do not have ahankara. Unless you have ahankara,
you cannot do things in this world. That ahankara is the mind.
That mind does all things. It also makes all the sense organs
work. We certainly have no mind; it disappeared long ago.
We do not have the three states – the states of waking, dream
and deep sleep. We are always in the fourth or turiya state. In
that state nothing is seen by us. That being so, what can we
say about your deer?” Unable to understand what the sage was
saying, the hunter went his way thinking they were all the
words of a mad man.
129
ONE POINTEDNESS
A visitor wrote some questions in Tamil and presented
them to Bhagavan. Bhagavan said, “He wants to know how
to turn the mind from sense enjoyments and realise that bliss
which is said to be so much above sense enjoyments. There is
only one way – making the mind merge in That which is
above sense enjoyments. As you concentrate on that, the sense
attractions will fall of their own accord. Again he asked,
‘When can I attain that bliss?’ We are daily enjoying that
bliss in sleep. We have not to attain bliss. We are bliss itself.
Bliss is another name for us. It is our nature. Merging of the
mind alone is necessary.
After a pause Bhagavan added, “The story of Indra
and Ahalya in Yoga Vasishta clearly illustrates how, by the
force of the mind being merged in the one Reality, all other
things will cease to affect one.”
AHALYA, THE WIFE of a king, falls in love with a rake called
Indra. The matter reaches the king’s ears and attains the
magnitude of a great public scandal. The king then orders the
couple to be put through various cruel tortures. But neither of
them is affected by the tortures. Their faces do not even show a
twitch of pain but are blissfully smiling at each other. The king,
baffled by all this, asks them what the secret of their strength
and resistance is. They say, “What! Don’t you know? We are
looking at each other, and so engrossed are we with each other,
that our minds has no room for any other thoughts. So far as
we are concerned, we two alone exist, each for the other, and
nothing else exists. How then can we be affected by other
things?” Such is the power of the merged mind.
130
THE SIDDHAS’ LESSON
IN THE VASISHTAM it is stated that Rama, after his return
from a pilgrimage, found that the whole world was full of
misery and that bearing the body was itself a cause of misery.
He, therefore left everything, even things like eating and
drinking, and remained motionless. When Viswamitra asked
Dasaratha to send Rama to guard his oblations ceremony
(yagna), Dasaratha said that Rama was like a mad man and
described some of the signs of his madness. On hearing them,
Viswamitra said that he was very pleased to hear of those
symptoms, that such madness did not come to many people
and that he would like to see him and asked for him to be
brought. Rama accordingly came, prostrated before all those
present and sat down.
Viswamitra saw him and asked him the cause of his
madness, and addressing Vasishta, said, “Please teach Rama
the knowledge of the Self, the knowledge which Brahma taught
you and me.” Vasishta agreed to do so. While he was teaching,
siddhas from all over came to listen to him and they thought
to themselves, “Rama has gained so much knowledge at such
a young age. How surprising! How great! What is the use of
our living so long?”
GLOSSARY
A
Adi Saiva : One who bears the marks of Siva.
Adhyatma vidya : Knowledge of the Atman (Self ).
Advaita : Non-duality. The doctrine that nothing exists apart from
the Self, but everything is a form assumed by the Self.
Agamic : Relating to the Agamas, one of the Hindu scriptures.
Aham : I, embodied Self.
Ajnana : Ignorance.
Ajnani : One who has not realised the Self.
Akasvani : Voice coming from the sky.
Amba : An intimate name for the Divine Mother or a Goddess.
Amrita : Immortal.
Artha : Pertaining to material plane.
Ashram : Hermitage, establishment that grows up around a sage
or guru.
Atma : The Spirit of Self.
Avadhuta : An ascetic who has given up everything.
Avatar : Incarnation, descent of God in a worldly form,
divine manifestation.
B
Bhagavan : The term ‘Bhagavan’ is used for those few supreme sages
who are recognised as being completely one with God.
Brahma : In the Hindu Trinity, the god of creation.
Brahmachari : A celibate.
Brahma Jnana : Knowledge (Realization of Brahman).
Brahman : The Supreme Being, the Absolute.
Brahmapuri : Heart, abode of Brahma.
Brahma Vidya : The knowledge of Brahman.
Brahmin : The Hindus were divided traditionally into four
castes, of whom the brahmins were the highest being
devoted to a life of spirituality and study.
Bhajan : Singing of God’s praises, especially in chorus.
Bhakta : Devotee, one who approaches God through love and
devotion.
Bhakti : Devotion to a personal God.
132
C
Chakra : A Yogic centre in the body.
Chinmudra : A hand-pose indicating illumination.
Chitakash : The space in the heart, Brahman.
D
Darsan : Lit: ‘sight’, seeing a holy man.
Dasi : Courtesan.
Devas : Celestial beings.
Devi : The Divine Mother or a Goddess.
Dharma : Harmony, harmonious life or action. Also a man’s role
in life, since what is harmonious conduct for one may
not be so for another.
Dhyana : Meditation, contemplation.
Dikshitar : A priest.
G
Ganapathi : The eldest son of Siva, whose head is that of an elephant.
Gandharvas : Semi divine beings expert in dance and singing.
Ganesh
(Ganesa) : A name for Ganapathi.
Gayathri : A well-known Vedic mantra.
Gowri (Gouri) : A name for Parvati, the wife of Siva.
Guru : Spiritual guide or master.
H
Hara : A name for Siva
Harikatha : A religious discourse interspersed with devotional
songs.
I
Iswara (Isvara) : Personal God, the Supreme Being in His aspect of
the Lord of the World. An intimate reference to God.
J
Jagrat : Waking state.
Japa : Repetition of a sacred word, syllable or name of God.
Jivanmukti : Liberated while one is alive.
133
Jnani : One who is the repository of jnana, (knowledge), A
Self-realised sage.
K
Kailas : A mountain in the Himalayas reputed to be the abode
of Lord Siva.
Kalpa : The end of a period in time.
Karma : Action, deeds. The destiny that a person makes for
himself by the law of cause and effect.
Karnam : One who keeps accounts on landed property.
Kolaru Padikam : A hymn in praise of Lord Siva explaining that the
planets are powerless and can do no harm to the
devotee if only the Lord condescends to bless him.
Kowpeenam
(Kaupeenam) : Loin cloth.
L
Linga : A symbol representing Siva or the Absolute. Lit: ‘that
in which all beings are absorbed.’
M
Mahadeva : A name for Siva.
Maharshi : Great Seer, Great Rishi.
Mahatma : Enlightened person.
Mahendra : A name for Siva.
Maheswara : A name for Siva.
Mantra : Sacred syllables, through repetition of which one
attains perfection.
Marga : Mode of approach in the spiritual quest.
Mauna (Mouna) : Silence.
Maya : Illusion; the power inherent in Brahman by which it
manifests the world.
Moksha : Liberation, spiritual freedom.
Mount Meru : The mountain which, in Hindu mythology is the
spiritual centre of the universe.
Mutt (Math) : A monastery where mendicants live
N
Nayana diksha : Initiation by sight.
134
P
Parameswara : A name for Siva.
Parvati : In Hindu mythology the consort of Siva.
Prakriti : Nature, Maya.
Pranayama : Regulation or control of breath.
Prarabdha : The part of one’s karma which is to be worked out in
this life.
Periapuranam : An ancient Tamil work depicting the lives of 63 Saivite
Saints.
R
Rama : An incarnation of Vishnu.
Ramayana : An Indian epic depicting the life of Rama.
Rati : In Hindu Mythology the wife of Cupid.
Rishi (Rshi) : Sage, Seer.
Rudraksha : Lit. Siva’s eyes. Beads used for Japa.
S
Sadhaka : A spiritual aspirant, a seeker.
Sadhana : Method of spiritual practice.
Sadhu : Ascetic. One who has renounced home.
Saivite : Worshipper of Lord Siva.
Samadhi : Absorption in the Spirit or Self, with or without trance
and suspension of the human faculties.
Sama Veda : One of the Vedas.
Sambhu : A name of Siva, Siva as the bounteous.
Sannyasa : Asceticism, the fourth stage of life.
Sannyasi : An ascetic, one who has renounced home, property,
caste and all attachments in the spiritual quest.
Sastra : Any branch of knowledge or science.
Sati : Self-immolation by a wife on the funeral-pyre of her
husband.
Siddha Purusha : A sage possessing supernatural powers.
Siddhi : Supernatural power, attainment.
Sita : In Hindu Mythology the wife of Rama.
Siva : Lord of the Universe, in the Hindu Trinity, the god of
destruction.
Siva Bhakti
Vilasam : Collection of stories on Siva.
Siva Lingam : The symbol of Siva which is an object of worship.
135
Srutis : Scriptural texts passed on by the verbal medium.
Subrahmanya : In Hindu Mythology the second son of Siva.
Sushupti : Dreamless sleep.
Swapna : Dream.
Swarupa : Nature, real form, self.
T
Tapas : Penance or austerities.
Tapasvini : A female who performs tapas.
Tapasaya : Intense Spiritual discipline.
Tapo Brashta : One who has fallen from his tapas.
Tirtha : Sacred water.
Turiya : The Fourth state beyond waking, dreaming and
sleeping.
U
Upadesa : Spiritual instruction.
V
Van Thondan : The name for Sundaramurthy Nayanar, one of the
four principal Saivite saints.
Vasanas : Latencies or tendencies inherent in man.
Vedas : The earliest Hindu scriptures, revealed to the ancient
Rishis.
Venba : A type of verse in Tamil.
Vichara : Enquiry.
Vichara Marga : The spiritual path of enquiry.
Vishnu : Supreme Lord. In the Hindu Trinity, the god of
preservation.
Y
Yoga : Lit. Union (with the Supreme Being).
Yagna : Ritualistic sacrifice.
Yogi : One who follows or has mastered the path of Yoga
(path of union).
APPENDIX
Important Events in Sri Bhagavan’s Life
1879 December 30, Monday – corresponding to 16, Margali of
Tamil Year Pramadi – Star Punarvasu – Ardra Darshan
Day – Born at 1 a.m. at Tiruchuli (‘Sri Sundara Mandiram’).
1891 Moves to Dindigul, after completing elementary
education at Tiruchuli.
1892 February 18: Death of father, Sundaram Iyer. Moves to
Madurai. Studies at Scott’s Middle School and American
Mission High School.
1895 November: Hears of ‘Arunachala’ mentioned to him by
an elderly relative.
1896 (about middle of July): ‘Death Experience’ at Madurai
ending in complete and permanent Realisation of the
Self (‘Sri Ramana Mandiram’).
August 29, Saturday: Leaves Madurai for Arunachala.
September 1 – Tuesday: Arrives in Arunachala – Stays in
the Temple premises within the Thousand-pillared Hall,
beneath the Illupai Tree, in Pathala Linga (underground
cellar), sometimes in the Gopuram.
1897 Moves to Gurumurtam in the outskirts of the town (early
in the year).
Stays in the shrine and the adjoining Mango grove.
1898 May: Uncle Nelliappa Iyer visits Bhagavan at Mango
grove.
September: Moves to Pavalakkunru.
December: Mother Alagammal visits Bhagavan at
Pavalakkunru.
1899 February: Moves to the Hill, Arunachala. Stays in various
caves up the Hill, but mostly in Virupaksha Cave, using
Mango Tree Cave as summer residence.
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1900 Replies to questions put by Gambiram Seshayya, at
Virupaksha Cave.
1902 (The above published as Self-enquiry)
1902 Answers to questions asked by Sivaprakasam Pillai
(Who am I?)
1905 Moves to Pachaiamman Koil for six months during the
plague epidemic – returns to the Hill.
1907 November 18: Momentous meeting between Bhagavan
and Kavyakanta Ganapati Muni. Bhagavan imparts
upadesa to Muni.
1908 (January to March): Stays at Pachaiamman Koil (with
Ganapati Muni and others) and again goes back to
Virupaksha Cave.
Translates into Tamil prose Adi Sankara’s Viveka
Chudamanai and Drik Drisya Viveka.
1911 November: F.H. Humphreys, the first Westerner, meets
Bhagavan.
1912 Second death experience at Tortoise Rock in the presence
of Vasudeva Sastry and others.
1914 Offers prayers (songs) to Arunachala for Mother’s recovery
from illness.
1915 The Song of the Pappadum written for the sake of mother.
The following were also written during Virupaksha days:
Arunachala Aksharamanamalai, Arunachala Padikam,
Arunachala Ashtakam, Translation of Devi Kalottara,
Translation of Adi Sankara’s Hymn to Dakshinamurti,
Guru Stuti and Hastamalaka Stotra.
1916 Moves to Skandashram.
1917 Composes Arunachala Pancharatnam in Sanskrit.
Mother settles at Skandashram. Sri Ramana Gita in
Sanskrit written by Ganapati Muni.
139
1922 May 19, Friday: Mother’s Maha Samadhi.
Middle of December: Moves to the present site of
Sri Ramanasramam.
1927 Composes Upadesa Sara in Tamil, Telugu, Sanskrit and
Malayalam.
April 24: Composes Atma Vidya (Self Knowledge).
1928 Composes Ulladu Narpadu (Forty Verses on Reality) in
Tamil and Malayalam (Sat Darshanam).
1930 Sat Darshanam in Sanskrit (translated from Tamil by
Ganapati Muni).
1933 Translated into Tamil the Agama: Sarvajnanotharam –
Atma Sakshatkara.
1939 September 1, Thursday: Foundation laid by Bhagavan
for the Matrubhuteswara Temple.
1940 Selects 42 verses from The Bhagavad Gita (now entitled
The Song Celestial) and translates them into Tamil and
Malayalam.
1947 February: Composes Ekatma Panchakam (Five Verses on
the Self ) in Telugu and Tamil.
1948 June 18: Cow Lakhsmi attains Nirvana.
Translates into Tamil Atma Bodha of Adi Sankara.
1949 March 17, Thursday – Kumbabhishekam of
Matrubhuteswara Temple in the presence of Bhagavan.
1950 April 14, Friday: Brahma Nirvana of Bhagavan at 8-47
p.m. At that moment a shooting star, vividly luminous,
coming from the South (the present Nirvana Room) and
moving slowly northward across the sky and disappearing
behind the peak of Arunachala was observed by many in
various parts of India.
Sri Ramanarpanamasthu
My humble salutations to the lotus feet of Bhagavan Sree Ramana Maharshi
and also gratitude to Bhagavan’s great devotees for the collection)
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