1 Arthur Osborne - Ramana Maharshi and Path Of Self Knowledge (p) · 2 Be As You Are - The Teachings of Sri Ramana Maharshi - Edited by David Godman ( pp) · 3 Be As You Are 3 Reviews. DOWNLOAD OPTIONS .. Bhagavan Sri Ramana Maharshi - Self Enquiry (22p).pdf download. K. 2 Be As You Are - The Teachings of Sri Ramana Maharshi - Edited by David 4 Bhagavan Sri Ramana Maharshi - Arunachala Siva (p) . Bhagavan Sri Ramana Maharshi - Spiritual Instruction (18p).pdf download. K. iv. A Light on the Teaching of Ramana Maharshi. Publisher's Brief History of This Book. After Bhagavan Sri Ramana Maharshi left the body in , many of His.
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Ramana Maharshi: His Life. A biography by. Gabriele Ebert. (Free mere text version) . Ramana Maharshi is universally considered as the Greatest Sage. since he expects his devotees to follow it in the life of the world. . Born in a poor Brahmin family in South India, he went to a mis- sion school where he learned. Although born a Brahmin, after having attained moksha he declared You can find the ebook Collected Works of Sri Ramana Maharshi here.
He was the second of four children in an orthodox Hindu Brahmin family. His father was Sundaram Iyer — , from the lineage of Parashara, and his mother was Azhagammal — He had two brothers Nagaswami — and Nagasundaram — , along with a younger sister Alamelu — Venkataraman's father was a court pleader. He had a very good memory, and was able to recall information after hearing it once, an ability he used to memorise Tamil poems. Sri Ramana Vijayam, the Tamil biography that first appeared in the s, describes a period a few years before the death-experience in Madurai: Some incomplete practice from a past birth was clinging to me.
His mother took up the life of a sannyasin and Ramana began to give her intense, personal instruction, while she took charge of the Ashram kitchen.
Ramana's younger brother, Nagasundaram, then became a sannyasi, assuming the name Niranjanananda, becoming known as Chinnaswami the younger Swami.
During this period, Ramana composed The Five Hymns to Arunachala, his magnum opus in devotional lyric poetry. The first hymn is Akshara Mana Malai.
The Marital Garland tells in glowing symbolism of the love and union between the human soul and God, expressing the attitude of the soul that still aspires. She died on 19 May while Ramana sat beside her. Sri Ramanasramam — [ edit ] Commencement of Ramanasramam — [ edit ] From until his death in Ramana lived in Sri Ramanasramam , the ashram that developed around his mother's tomb.
In December he did not return to Skandashram, and settled at the base of the Hill, and Sri Ramanasramam started to develop. At first, there was only one hut at the samadhi, but in two huts, one opposite the samadhi and the other to the north, were erected. The so-called Old Hall was built in Ramana lived there until Ramana displayed a natural talent for planning building projects.
Annamalai Swami gave detailed accounts of this in his reminiscences. Sri Ramana led a modest and renunciate life. However, according to David Godman, who has written extensively about Ramana, a popular image of him as a person who spent most of his time doing nothing except sitting silently in samadhi is highly inaccurate.
From the period when an Ashram began to rise around him after his mother arrived, until his later years when his health failed, Ramana was actually quite active in Ashram activities such as cooking and stitching leaf plates. Narasimha, was published.
Brunton also describes how Ramana's fame had spread, "so that pilgrims to the temple were often induced to go up the hill and see him before they returned home". Final years — [ edit ] Sri Ramana Maharshi Mahanirvana in Ramanasramam In November , a tiny cancerous lump was found on Ramana's arm and was removed in February by the ashram's doctor.
Soon, another growth appeared, and another operation was performed by an eminent surgeon in March with radium applied. The doctor told Ramana that a complete amputation of the arm to the shoulder was required to save his life, but he refused. A third and fourth operation were performed in August and December , but only weakened him.
Maharshi's fame crossed the boundaries of his small ashram and reached western shores. In Sri Ramana, they found a saint of matchless purity without the least touch of worldliness. Sri Ramana taught a method of self-inquiry in which the seeker focuses continuous attention on the I-thought in order to find its source.
In the beginning this requires effort, but eventually something deeper than the ego takes over and the mind dissolves in the heart center. Sri Ramana seldom wrote; and what little he did write in prose or verse was written to meet the specific demands of his devotees. Sri Ramana led a modest life and depended on visitors and devotees for the barest necessities.
His disciples established an Ashram Ramanashram in Thiruvanamallai to propagate his message; the Ashram now has several branches throughout India and abroad. Shri Yogeshwarji, great Gujarati saint and literate of modern times, had a very special affection and reveration for Raman Maharshi. During Yogeshwarji's years of penance in the holy Himalayas, Sri Ramana blessed him many times with his darshan, wherein once Ramana Maharshi revealed about time of leaving his physical body.
Later, filled with utmost admiration, Yogeshwarji decided to write a book highlighting Sri Ramana's life, works and message in Gujarati. He went and stood outside a house, which happened to belong to one Muthukrishna Bhagavatar. He asked the Bhagavatar for food and was directed to the housewife.
The good lady was pleased to receive the young sadhu and feed him on the auspicious day of Sri Krisna. After the meal, Venkataraman went to the Bhagavatar again and told him that he wanted to pledge his earrings for four rupees in order that he may complete his pilgrimage.
The rings were worth about twenty rupees, but Venkataraman had no need for that much money. The Bhagavatar examined the ear-rings, gave Venkataraman the money he had asked for, took down the youth.
Venkataraman had his lunch at the Bhagavatar's house. The pious lady gave him a packet of sweets that she had prepared for Gokulastami. Venkataraman took leave of the couple, tore up the address the Bhagavatar had given him — for he had no intention of redeeming the earrings — and went to the railway station. As there was no train till the next morning, he spent the night there. The travel took, only a short time. Alighting from the train, he hastened to the great temple of Arunacalesvara.
All the gates stood open — even the doors of the inner shrine. The temple was then empty of all people — even the priests. Venkataraman entered the sanctum sanctorum, and as he stood before his Father Arunacalesvara he experienced great ecstasy and unspeakable joy. The epic journey had ended.
The ship had come safely to port. The rest of what we regard as Ramana's life — this is how we shall call him hereafter — was spent in Tiruvannamalai. Ramana was not formally initiated into sannyasa. As he came out of the temple and was walking along the streets of the town, someone called out and asked whether he wanted his tuft removed. He consented readily, and was conducted to the Ayyankulam tank where a barber shaved his head. Then he stood on the steps of the tank and threw away into the water his remaining money.
He also discarded the packet of sweets given by the Bhagavatar's wife. The next to go was the sacred thread he was wearing.
As he was returning to the temple he was just wondering why he should give his body the luxury of a bath, when there was a downpour which drenched him. For a few weeks he remained in the thousand-pillared hall. But he was troubled by urchins who pelted stones at him as he sat in meditation. He shifted himself to obscure corners and even to an underground vault known as Patala-lingam.
Undisturbed he used to spend several days in deep absorption. Without moving he sat in samadhi, not being aware of even the bites of vermin and pests. But the mischievous boys soon discovered the retreat and indulged in their pastime of throwing potsherds at the young Swami.
There was at the time in Tiruvannamalai a senior Swami by name Seshadri. Those who did not know him took him for a madman. He sometimes stood guard over the young Swami, and drove away the urchins.
At long last he was removed from the pit by devotees without his being aware of it and deposited in the vicinity of a shrine of Subrahmanya. From then on there was some one or other to take care of Ramana. The seat of residence had to be changed frequently. Gardens, groves, shrines — these were chosen to keep the Swami.
The Swami himself never spoke. Not that he took any vow of silence; he had no inclination to talk. At times the texts like Vasistham and Kaivalyanavanitam used to be read out to him. A little less than six months after his arrival at Tiruvannamalai Ramana shifted his residence to a shrine called Gurumurtam at the earnest request of its keeper, a Tambiranswami. As days passed and as Ramana's fame spread, increasing numbers of pilgrims and sight-seers came to visit him.
After about a year's stay at Gurumurtam, the Swami — locally he was known as Brahmana-swami — moved to a neighbouring mango orchard. It was here that one of his uncles, Nelliyappa Aiyar traced him out. Nelliyappa Aiyar was a second-grade pleader at Manamadurai. Having learnt from a friend that Venkataraman was then a revered Sadhu at Tiruvannamalai, he went there to see him. He tried his best to take Ramana along with him to Manamadurai.
But the young sage would not respond. He did not show any sign of interest in the visitor. So, Nelliyappa Aiyar went back disappointed to Manamadurai. However, he conveyed the news to Alagammal, Ramana's mother. Ramana was then living at Pavalakkunru , one of the eastern spurs of Arunachala.
With tears in her eyes Alagammal entreated Ramana to go back with her. But, for the sage there was no going back. Nothing moved him — not even the wailings and weepings of his mother. He kept silent giving no reply.
A devotee who had been observing the struggle of the mother for several days requested Ramana to write out at least what he had to say. The sage wrote on a piece of paper quite in an impersonal way thus : "In accordance with the prarabdha of each, the One whose function it is to ordain makes each to act. What will not happen will never happen, whatever effort one may put forth.
And what will happen will not fail to happen, however much one may seek to prevent it. This is certain. The part of wisdom therefore is to stay quiet. Sometime after this event Ramana went up the hill Arunachala, and started living in a cave called Virupaksa after a saint who dwelt and was buried there.
Here also the crowds came, and among them were a few earnest seekers. These latter used to put him questions regarding spiritual experience or bring sacred books for having some points explained. Ramana sometimes wrote out his answers and explanations.
One of the books that was brought to him during this period was Sankara's Vivekachudamani which later on he rendered into Tamil prose. There were also some simple unlettered folk that came to him for solace and spiritual guidance.
One of them was Echammal who having lost her husband, son, and daughter, was disconsolate till the Fates guided her to Ramana's presence. She made it a point to visit the Swami every day and took upon herself the task of bringing food for him as well as for those who lived with him. After her return to Manamadurai, Alagammal lost her eldest son. Two years later, her youngest son, Nagasundaram paid a brief visit to Tiruvannamalai.
She herself went there once on her return from a pilgrimage to Varanasi, and again during a visit to Tirupati. On this occasion she fell ill and suffered for several weeks with symptoms of typhoid.
Ramana showed great solicitude in nursing her and restoring her to health. He even composed a hymn in Tamil beseeching Lord Arunachala to cure her of her disease. The first verse of the hymn runs as follows : 'Oh Medicine in the form of a Hill that arose to cure the disease of all the births that come in succession like waves! Oh Lord! It is Thy duty to save my mother who regards Thy feet alone as her refuge, by curing her fever.
It is needless to say that both the prayers were answered. Alagammal recovered, and went back to Manamadurai. It was in the beginning of that the mother came, resolved to spend the rest of her life with Ramana. Soon after his mother's arrival, Ramana moved from Virupaksa to Skandasramam, a little higher up the hill.
The mother received training in intense spiritual life. She donned the ochre robe, and took charge of the Ashrama kitchen. Nagasundaram too became a sannyasin, assuming the name Niranjanananda. Among Ramana's devotees he came to be popularly known as Chinnaswami the Younger Swami.
In the mother grew weak in health and ailments incidental to old age came to her. Ramana tended her with care and affection, and spent even sleepless nights sitting up with her. The end came on May 19, , which was the Bahulanawami day, in the month of Vaisakha. The mother's body was taken down the hill to be interred.
The spot chosen was at the southernmost point, between Palitirtham Tank and the Daksinamurti Mantapam. While the ceremonies were being performed, Ramana himself stood silently looking on.
Niranjanananda Swami took his residence near the tomb. Ramana who continued to remain at Skandasramam visited the tomb every day. After about six months he came to stay there, as he said later on, not out of his own volition but in obedience to the Divine Will. Thus was founded the Ramanasramam.
A temple was raised over the tomb and was consecrated in As the years rolled by the Ashrama grew steadily, and people not only from India but from every continent of the world came to see the sage and receive help from him in their spiritual pursuits.
He had the title Kavyakantha one who had poetry at his throat , and his disciples addressed him as nayana father. He was a specialist in the worship of the Divine Mother. He visited Ramana in the Virupaksa cave quite a few times.
Once in he was assailed by doubts regarding his own spiritual practices.
He went up the hill, saw Ramana sitting alone in the cave, and expressed himself thus : "All that has to be read I have read; even Vedanta sastra I have fully understood; I have done japa to my heart's content; yet I have not up to this time understood what tapas is. Therefore I have sought refuge at your feet.
Pray enlighten me as to the nature of tapas. When a mantra is repeated, if one watches whence that mantra sound arises, the mind gets absorbed there; that is tapas.
It was he who proclaimed Ramana to be Maharshi and Bhagavan. He composed hymns in Sanskrit in praise of the sage, and also wrote the Ramana-Gita explaining his teachings. Ramana's first Western devotee was F. He came to India in to take up a post in the Police service at Vellore. Given to the practice of occultism, he was in search of a Mahatma.
The Englishman was greatly impressed. Writing about his first visit to the sage in the International Psychic Gazette, he said : 'On reaching the cave we sat before him, at his feet, and said nothing. We sat thus for a long time and I felt lifted out of myself.
For half an hour I looked into the Maharshi's eyes, which never changed their expression of deep contemplation The Maharshi is a man beyond description in his expression of dignity, gentleness, self-control and calm strength of conviction. He repeated his visits to the sage. He recorded his impressions in his letters to a friend in England which were published in the Gazette mentioned above.
In one of them he wrote, 'You can imagine nothing more beautiful than his smile. Sometimes bad ones turned up also — even bad sadhus. Twice in the year thieves broke into the Ashrama in quest of loot. On the second of these occasions they even beat the Maharshi, finding that there was very little for them to take. When one of the devotees sought the sage's permission to punish the thieves, the sage forbade him, saying : "They have their dharma, we have ours.
It is for us to bear and forbear. Let us not interfere with them. The sage remarked, "I also have received some puja," punning on the word which means 'worship' but is also used to mean 'blows'. The spirit of harmlessness that permeated the sage and his environs made even animals and birds make friends with him.
He showed them the same consideration that he did to the humans that went to him. When he referred to any of them, he used the form 'he' or 'she' and not 'it'. Birds and squirrels built their nests around him. Cows, dogs and monkeys found asylum in the Ashrama.