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Sri Ramana Maharshi
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Price:20.00INR
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''SACRED INDIA'' would be as apt a litle for this book. For it is a quest for that India which is only secret because it is so sacret. The holiest things in life are not bruited abroad in public. The sure instinct of the human soul is to keep them withdrawn in the inmost recesses accessible to few-perhaps to none. Certinly only to those who care for spiritual things.
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Contenta 1. EarlyYears……………………………………………………………… 2. Awakening………………………………………………………………………………. 3. The Journey…………………………………………………………………… 4. Seeming Tapas………………………………………………………………….. 5. The Question of Rrturn……………………………………………………………… 6. Arunachala…………………………………………………………… 7. Non-Resistance…………………………………………………………… 8. The Mother…………………………………………………………………… 9. Advaita………………………………………………………………… 10. Some Early Devotees………………………………………………………………… 11. Animals………………………………………………………………… 12. Sri Ramanahram…………………………………………………………… 13. Life with Sri Bhagavan……………………………………………………………… 14. Upadesa……………………………………………………………… 15. The Devotees……………………………………………………………… 16. The Written Works…………………………………………………………………… 17. Mahasamadhi………………………………………………………… 18. Continued Presence……………………………………………………………… 19.Glossary……………………………………………………………… Early Years:- Arudra Darshan, the day of the ‘Sight of Siva,’ is observed with great devotion by Saivites, for it commemorates the occasion when Sive manifested himself to his devotees as Nataraja, that is in the cosmic dance of creation & dissolution of the universe. On this day in 1879 it was still dusk when Siva’s devotees in the little town of Tiruchuzhi in the Tamil land of South India left their houses & padded barefoot along the dusty road to the temple tank, for tradition demands that they should daybreak. The red glow of sunrise fell upon the brown torsos of the men, clad only in a dhoti, white cotton cloth wrapped round the body from the waist down, & flashed in the deep reds & golds of the woman’s saris as they descended the steps of the large square tank & immersed themselves in the water. There was a nip in the air, for the festival fell in December, but they are hardy folk. Some few changed under trees or in houses near the tank but most waited for the rising sun to dry them & proceeded, dripping as they were, to the little town’s ancient temple, hymned long ago by Sundaramurthi Swami, one of the sixty-three Saivite poetsaints of the Tamil land.
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Ramana Maharshi was one of most significant spirtual teaching to emerge from India during the first century, and remains widely admired. This recent collection of conversations beyween him and the many seekers who came to his ashram for guidance contains the essence of his teaching.
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THE ULTIMATE TRUTH IS SO SIMPLE
The simple message of Ramana Maharshi, one of Iadia's most revered spiritual masters, whose teachings, forty tears after his death, are speaking to grwing audiences worldwide.
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Srimathi T.R. Kanakammal who belongs to the older generation of devotees is a well known personality. The intensity of her devotion may be gauged from the fact that she is living in close proximity to the Ashram since decades. Here Kanakammal narrates a series of episodes centred on Sri Bhagavan. This is in addition to her general account of Arunachala & its greatness as well as a good explanation bringing out the speciality of Sri Bhagavan’s personality & teachings. Kanakammal’s presence in Sri Bhagavan’s hall when the events took place coupled with her association with eminent devotees like Muruganar whose reminiscences are so valuable, lends charm to her writing. Her sound knowledge of Tamil & Telugu strengthens the authenticity of her account. Since Sri Bhagavan never adopted a pontifical attitude, it was left to devotees to record with care his utterances as well as actions (which had a deep significance). The author has played this role well. Through a study of this book devotees & seekers will also get a clear picture of life at the Ashram.
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BHAGAVAN SRI RAMANA GOD-REALITY INCARATE :-If a man were to do the greatest deed in the world & come & sit in the presence of Bhagavan Sri Ramana Maharshi he would realize that his deed was as nothing compared to the perpetual Deed of Self-realization of the Sage. If a man were to write the greatest book in the world & come & lay it as an offering before the Sage he would realize that the Sage was a greater Book, which is written from day, not with the medium of pen & ink & paper, but without intermediation, & without any conscious effort, in the inner being of all who care to come & read it. The request to contribute an article for this Jubilee Volume has been received by the writer of this article with mixed feelings. An endeavour to write about the philosophy of Bhagavan Sri Ramana Maharshi is like painting the lily. It is impossible to cleare way or form than he has done himself. There remains the popularization of his philosophy. But that is like vivisection of the lily. A further difficulty is that the philosophy & the life of Sri Ramana Maharshi aer inextricably connected. In the case of other personalities it is always possible to make a distinction between theory & practice, or between spirituality & intellect on the one hand & action on the other hand. With the Maharshi no such distinction exists. East & west meet in maharshi:- Can you imagine being influenced more greatly by a man you have never spoken to than by any other man you have ever met? I am not referring merely to ideas or instance with Jesus Christ & sincere Christians, or Krishna, Vishnu or Shiva amongst different sects of Hindus, or of Mohamed vis-a-vis the majority of Mussalmans. It is possible, no doubt, to have a direct spiritual or psychic experience of such which will completely alter one’s life. For instance, the story of St. Paul is typical; but what we are concerned with have is one’s experience of men in the flesh. Have you, then ever been with a man almost constantly, during the daytime, for three days & never spoken to him because speech seemed superfluous; & yet have gone away with his image imprinted more firmly in your heart & mind than those of persons you have know intimately for many years?
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It is said the words of a jnani are equal in power, stature & authority to the cherished Vedas themselves. Indeed this applies to the compositions & translations of Bhagavan Sri Ramana Maharshi who at the age of sixteen attained complete & final liberation. Subsequently Bhagavan Ramana exhibited the extraordinary ability to compress the full breadth of his realization into terse poetic verses. Like mantras, these skillfully crafted arrows of light work on the mind of the reader in a mysterious & powerfully transformative way, bestowing understanding & wisdom on all who encounter them. Since the days at Virupaksha Cave, Bhagavan’s devotees have chanted these works & have testified time & again to the purifying effct they have on heart, mind & soul. This revised & expanded second edition contains the full repertorie of daily recitation at Sri Ramanasramam. While it includes devotional hymns written by devotees about Sri Bhagavan, it principally consists of the original poetry of the Master himself. Presented script with abjoining English translations, this compendium is sure to prove invaluable not only for those who want of chant Sri Ramana’s verses but also those who long to drink in evermore deeply the boundless wisdom they contain.
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RAMANA HAS OFIEN BEEN DESCRIBED AS ;AN INCARNATION OF ADVAITA' THE DESCRIPTION IS AN INTRIGUING PHILOSOPICAL OXYMORON AS THE THUNDEROUS TRUTH OF ADVAITA BOLDLY DECLARES THAT NO ONE HAS EVER BEEN, LIVED, OR DIED, AND YET IT IS, WITHOUT DOUBT, AN ASTONISHINGLY POWERFUL IMAGE IN CONVEYING THE PROFOUND AFFINITY THAT EXISTS BETWEEN THE TEACHING OF ADVAITA, THEY WILL BE SEEN TO BE IN PERFECT ACCORDANCE WITH THE ESSENCE OF ADVAITA'S PHILOSOPHICAL TEACHING.---------------------INDICA BOOKS--
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Victory to Ramana! Victory to Shankara! These beautiful names resound like a clarion call addressed to our human hearts, imploring us to awaken feom the suffering dream of life. This ancient call of the Vedic Rishis echoes through the ages, as if emannting from some primeval conchshell, & is still available for “hearing” in our own time. Both Great Sages knew they had truly descended from the everliving root of the Primal Sage, Dakshinamurti. Shankara’s Hymn to Dakshinamurti & Ramana’s rtanslation exempify this connection. That first part of this book is devoted to the inspired transation that Ramana made of some of Shankara’s classics. On 12 May 1936, Oliver Lacombe visited the Maharshi at Tiruvannamalai. He asked; “Is Maharshi’s teaching the same as Shankara’s?” The Maharshi replied, “Maharshi teaching is only an expression of his own experiece &. Others have found that it tallies with Sri Shankara’s.” It is not surprising that when Sri Bhagavan discovered that the Tamil literature was deficient in correct & translations of some of the Acharya’s works, he himself translated them into Tamil for the benefit the Tamil-speaking population at large. The distinguished Oxford scholar & Universtion professor, Arthur Osborne, who lived at Ramanasramam for many years, tranalated there jewels into Enhlish; & so the English-speaking world has similarly benefited. In the first part of this book, we preface each translation with Arthur Osborne’s brief introduction. Ramana himself has written the introdction to the great Vivekachudamani or the Crest Jewst of Discrimination,with which this book commences.
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The Talks with Maharshi are mainly selected from conversations that D has had with him since 1912. Some of these were later incorporated into the Raman Gita & one or two booklets. These talks are given with a view to introduce the general reader to the main work, the philosophy of Sat-Darshan. The conversations with Sri Maharshi have been generally in Tamil, intermixed with a few English & Sanskrity words. We do not say ‘you’ in talking to him, nor does he erfer to himself as ‘I’. They are used here for the purpose of the English version. The name of D is not mentioned as it is considered unnecessary for the purpose of the subject. The translation of the Sat-Darshana slokas is in free verse. The English rendering of the Bhoomika (introduction) as well as the Bhashya (commentaty in Sanshrit) is faithful to the spirit of the original. But in some places it is interpretaive & amplified in other to make the English appear not a translation but a work readable without reference to the Sanskrit original. The English translation of the commentary on the 44th, the last vewse, is not given as the important subject dealt with therein, namely, the higher value of the revealed word or scripture is to be found substantially in the closing pages of the Bhoomika. The rules of transliteration of Sanskrit words, in Roman script had to be overlooked because of printing inconvenience: but wherever a Sanskrit word occurs it is preceded by its English equivalent. In the closing part of the book is printed the original Tamil Ulladu Narpadu of Sri Maharshi, of which Sat-Darshan is the Sanskrit version, in other to be of use to the Tamil knowing reader. (K)
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The Glory of Sivabhakti:- Sri Mahaganapti, who is sporting as the crest jewel on the picture1 of the universe drawn by Mother Girija, I salute for my heart’s fulfilment. With His elephant trunk, sitting on Mother Tripurasundari’s lap, that who is playing with the lotus adorning His mother’s bosom, and who is like a lion unto elephantine obstacles, I worship. I propitiate the six-faced Kumara, Parvati’s son, who is plauing in the laps of Girija & Girisa. I bow to the Sivabhaktas and wear on my head the dust of their feet, which is like the sun dispelling the nescience of latent tendencies of past lives. I also salute Sri Visnu, Brahma, Surya, Skanda, Hayagriva and munis like Upamanyu. In the Naimisaranya, munis ripened by prolonged practices of sacrifices, reverentially asked sage Suta, well versed in the eighteen Puranas: “O Suta, disciple of Vyasa knower of all the scriptures and of mature intelligence, doubtful minded that we are, seek clarification from you about certion philosophical matters. Where is the culmination of Vedanta, mantras, karmas, words of wisdom & mahavakyas? What causes the universe to be created again & again? How is it that enquiry into Vedanta, however properly undertaken & understood, is unable to eliminate bondage? Pray enlighten us by explaining these matters.”
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“He is present within, pouring out his grace. In dire need he comes to the rescue whether souhgt or unsought. He is the most intimate being, our very Self.” -v..58,Sri Ramana Ashtottara Sri Ramana Maharshi, the sage of Arunachala — the boly mountaion of Lord Shive, was one of the world’s most influential spiritual teachers of our time. He taught the infallible way to Self-realisation theough his unique method of ‘Self-Enquiry’ & the total devotional surrender of the egotistic mind to the inner Satguru dwelling in each one’s spiritual heart. He always spoke from the high authority of direct Self-knowledge. He could, & still does, invoke the real Self pure Existence-Consciousness-Awareness-Love through the Silence of his Presence in his devotees. During his lifetime he led many to Self-realisation. His ashram at Tiruvannamalai is an active spiritual centre imparting the grace & knowledge of his Teaching. This brief biography acquaints you with significant details of his divine life & the essence of his Teaching.
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“He is present within, pouring out his grace. In dire need he comes to the rescue whether souhgt or unsought. He is the most intimate being, our very Self.” -v..58,Sri Ramana Ashtottara Sri Ramana Maharshi, the sage of Arunachala — the boly mountaion of Lord Shive, was one of the world’s most influential spiritual teachers of our time. He taught the infallible way to Self-realisation theough his unique method of ‘Self-Enquiry’ & the total devotional surrender of the egotistic mind to the inner Satguru dwelling in each one’s spiritual heart. He always spoke from the high authority of direct Self-knowledge. He could, & still does, invoke the real Self pure Existence-Consciousness-Awareness-Love through the Silence of his Presence in his devotees. During his lifetime he led many to Self-realisation. His ashram at Tiruvannamalai is an active spiritual centre imparting the grace & knowledge of his Teaching. This brief biography acquaints you with significant details of his divine life & the essence of his Teaching. INTRODUCTION Sri Bhagavan Ramana Mahaeshi is univerally regarded as a great World Teacher & as the Supreme Guru. Tradition proclaims that every thousand or more years,a supreme guru, of the highest calibre, appears on this planet to set a new agenda for the coming millennium. This is Divine Grace, to assist all those perplexed men & woman trapped in samsara –the endless cycle of suffering births & rebirths - & wishing to wake up & free themselves from this bondage. The revered Adi Shankara was the last to fulfil this historic mission in the years between the 7th & 8th centuries AD. He clarified the eternal principles residing in the highest teaching of Advaita Vedanta which, when applied, leads to Self-realisation. In his commentaris on Sage Vyasa’a Brahma Sutras, he lucidly codified the ancient Non-dual Vedic Upanishadic knowledge into a systematir from, casy for assimilation by the men & woman of his day, & in the days to come. New Bhagavan Sri Ramana Maharshi has appeared, upholding the teaching of Shankara, but bringing certain important innovations for this current millennium & the generations to come. Primarily, the Maharshi has made the great science of Self-Enquiry or Atma Vichara easier & brought it intothe open, making it readily available for all, & no longer kept as a secret to be revealed only to the initiatiated brahmin pupils of traditional gurus. Sri Bhagavan lat his Teaching encompass the Western world, as well as Asia, as it naturally did leading to his being recognised as a true Jagadguru, the World Teaching.
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Sri Ramana Maharshi’s Moksha is a new interdisciplinary Hindu astrological work in the spiritual spheres of Dharma & Moksha-exemplified through the life & Moksha of Sri Ramana Maharshi. Dr. Sankara Bhagavadpada’s credentials as a researcher in theoretical nuclear physics (1972-1982) as well as his ensuing years of selfless service (1983-2000) as an acharya in the spiritual mission of his Master Sri Sri Bhagavan, have profoundly impressed themselves upon this work, in the form of a systematic incisive enquiry as well as an intimate familiarity & understanding of the spiritual life. In January 2007, the Systems Institute of Hindu Astrology, founded by the renowned Vedic astrlolger Prof V.K. Choudhry, conferred upon the author the honorary title of Jyotish Ratan in recognition of his contribution to Hindu astrology. The author’s unwavering devotion to the teaching of his four Spiritual Masters: Sri Ramana Maharshi, Sri Sri Bhagavan, Sri J.Krishnamurti & Sri Nisargadatta Maharaj, has certainly imbued the work with a spiritual intensity that is deyoid of all narrowness. The book throws new light on the nature of Moksha, the necessary & sufficient conditions for its occurrence, & also on the very process of the Maharsh’s Moksha itself. For these reasons, the work is also bound to stand out as an important contribution to the growing corpus of ‘Ramana Literature’ in the world. Astrologers & seekers alike travelling on diverse paths will find in this book astonishing new insights, which will enable them to see ‘order’, for the first time, in the find of their enigmatic spiritual lives; a field wherein they would have seen previously no definitive pattern of spiritual destiny at all – but only a seething confusion of disillusionment & belied hopes.
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AT THE FEET OF BHAGAVAN RAMANA My first darshna of Bhagavan Sri Ramana was in January, 1921 at Skandashram, which is on the eastern slope of Arunachala & looks like the very heart of the majestic Hill. It is a beautiful quiet spot with a few coconut and other trees & aperennial crystal-clear spring. Bhagavan was there as the very core of such natural beauty.
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While scripture can be potent medicine for the dis- ease of samsara, spiritual stories are like delici- ous sweets giving us a direct & effortless taste of sublime spiritual truths. Ramana Maharshi was a master chef who pro- vided a divine feast for his devotees. Timeless parables & epic tales came alive with his graci- ous words & inimitable dramatization. “Such was the attraction of these stories,” said Kunju Swami literally stop whatever we were doing & run to his side to hear it again!’’ May the seeker find both inspiration & guida- nce, entertainment & enlightenment in these classic stories as retold by our beloved Sadguru.
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During the four years from 1935 to 1939 , Munagals Venkataramiah, a veteran devotee and the author of this work, painstakingly recorded the conversations that took place in the Old Hall between Bhagavan Sri Ramana Maharshi and his devotees.
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The renowned Indian sage Ramana Maharshi is beloved by Buddhists, Hindus, Christians, & Taoists alike for the inspirational power of his teachings, which transcend all religious differences. Here is a collection of Sri Ramana’s instructions & discourses culled from three works: Who Am I?, Spiritual Instructions, & Maharshi’s Gospel. These teachings are arranged by topics such as work & renunciation, silence & solitude, Peace & happiness, & the discipline of self-inquiry. Reading this book, presented in question-and-answer format, evokes the feeling of being with this outstanding teacher at one of his intimate teaching sessions. RAMANA MAHARSHI(1879-1950) was one of the greatest spiritual teacher of modern-day India. At the age of seventeen he attained a profound experience of the true Self. After years of silent seclusion he finally began to reply to the questions put to him by spiritual seekers all over the world. Though he wrote little, his many conversations & verbal teachings were recorded followers & have been published in India & the United States. SRI RAMANA & HIS MESSAGE TO MODERN MAN:-Sri Ramana is a true son of Indian earth. He is genuine &, in addition to that, something quite phenomenal. In India he is the whitest spot in a white space. What we find in the life & teachings of Sri Ramana is the purest of India; with its breath of world-liberated & liberating humanity, it is a chant of millenniums. This melody is built up on a single, great motif, which, in a thousand colorful reflexes, rejuvenates itself within the Indian spirit, & the latest incarnation of which is Sri Ramana Maharshi himself. The identification of the Self with God will strike the European as shocking. It is a specifically Oriental realization, as expressed in Sri Ramana’s utterances. Psychology cannot contribute anything further to it, except the remark that it lies far beyoud its scope to propose such a thing. However, it is clear to the Indian that the Self as spiritual Source is not different from God; & in so far man abides in his Self, he is not only contained in God Himself. Sri Ramana is quite clear in this respect. The Goal of Eastern prstern practices is the same as that of Western mysticism: the focus is shifited from the “I” to the Self, from man to God. This means that the “I’’ disappears in the Self, & the man in God. A similar effort is described in the exercitia spiritualia , in which the “personal property,” the “I’’ subjugate to the highest possible degree to the possessorship of Christ. Sri Ramakrishna adopted the same position in regard to the Self, only with him the dilemma between the “I’’ & the Self comes a little more closely to the foreground. Sri Ramana declares unmistakably that the real purpose of spiritual practice is the dissolution of the “I.’’Ramakrishna, however, shows a somewhat hesitating attitude in this respect. Though he says, “As long as the I-sense lasts, so long are true Knowledge (jnana) & Liberation (mukti) impossible,” yet he must acknowledge the fatal nature of ahamkara. He says, “How very few can obtain this Union (samadhi) & free themaelves from this “I”? It is very rarely possible. Talk as much as you want, isolate yourself continuously, still this ‘I’ will always return to you. Con down the poplar tree today, & you will find tomorrow it forms new shoots. When you ultimately find that this ‘I’ cannot be destroyed, let it remain as ‘I’ the servant.” In relation to this concession, Sri Ramana is certainly the more radical.
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