Ramana deekshitulu biography of mahatma

It was through this intense silence that people began to gravitate around him. This silent force he emanated could bring stillness to the minds of those around him. People were naturally more peaceful and their minds were completely still in his presence. This deep silence was his original teaching and this powerful silence is a state of consciousness revered in the great Eastern traditions.

His verbal teachings were guided by his direct knowledge that consciousness was the only reality. Brahman alone is real Brahman in Sanskrit is the Ultimate Reality that pervades and is immanent in all existence. This means all ideas of separation are illusory. There is only one reality, Brahman. And Ramana explained this beautifully when he was asked why he says Mayaillusion of separation, and reality, Brahman, are the same.

Ramana explained that the great Advaita Vedanta sage Shankara was criticised for his views on Maya because Shankara once said:. The third line signifies that the universe is only real if it is perceived as the non-dual Brahman from the Self within us. And the universe is unreal when perceived through the dualistic conditioning of the persona, which is to view the universe apart from the Self.

This profound explanation is why Maya and reality are one and the same. And though this is probably contested by other schools of thought, this is the main view of Advaita Vedanta. But the world is still an illusion to a person with a mind accustomed to separation because you are not perceiving the world from the Self, from the Atman which is identical to Brahman.

Once you abide in the Self, then and only then will you look upon the whole universe as Brahman. Only a few of his followers assimilated this deepest truth. For the thousands of visitors he had over the last twenty ramana deekshitulu biographies of mahatma of his life, most of them found his teachings hard to comprehend or follow because back in that time, just like now, people were too busy in their ordinary lives and polluted with mundane concerns.

This is correct in some sense, even though Ramana would disagree. But keep in mind that Ramana also underwent extensive sadhana for many years before he became a guru. So, to satisfy people with such concerns, he prescribed an innovative method of self-attention known commonly as self-enquiry, or vicara in Sanskrit. He recommended this method a lot, which is why it became the most distinctive element of his teachings.

To explain self-enquiry, you have to understand that the Self is the only existing reality, there is only Brahman. This is the view of Advaita Vedanta and also Ramana Maharshi. Our sense of separateness from life originates from our identification with the physical form. This is the sweet nectar of self-enquiry. Learn more about non-duality.

He invites us to drop all identification with the fleeting and impermanent and return to the awareness of our true, infinite nature. The path of self-inquiry is timeless and requires no rituals, dogmas, or external practices—just a deep and sincere turning inward. His teachings remind us that the search for meaning, happiness, and peace ultimately leads back to ourselves.

Wonderful reading…and reminders that my practice can and does lead me to self-awareness, peace, and happiness. Thank you Jessica for this lovely summary of such important ideas. This is a useful synopsis, Jessica. It came up as I searched for the text of Who Am I? Thanks for posting this. Thanks for reading it! Jessica Lohrey Oct 8, 4 min read.

Key Teachings of Ramana Maharshi. The True Nature of the Self.

Ramana deekshitulu biography of mahatma

The Illusion of the Ego. Silence as the Ultimate Teaching. Self-Realization is Liberation. I seldom had any sickness and, on that day, there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear.

It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. What is it that is dying? This body dies. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. It will be carried stiff to the burning ground and there burnt and reduced to ashes.

But with the death of this body am I dead? So, I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it.

I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it. After this event, he lost interest in school studies, friends, and relations. He was absent-minded at school, "imagining and expecting God would suddenly drop down from Heaven before me". Avoiding company, he preferred to sit alone, absorbed in concentration on this current or force, and went daily to the Meenakshi Temple, and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints.

He experienced an exaltation every time he stood before the images of the Saints. Tears flowed from his eyes profusely. It was on Saturday, 29th August, Venkataraman left his home leaving a note informing the elders that he was proceeding in search of his father. He had entered into a good venture and hence no money be spent or effort made to find him.

With this parting note he left Madurai for good. It was the morning of September 1stthree days after leaving home, that Venkataraman arrived at Tiruvannamalai station. With quick steps his heart throbbing with joy, he hastened straight to the great temple. In mute sign of welcome, the gates of the three high compound walls and all the doors, even that of the inner shrine, stood open.

There was no one else inside, so he entered the inner shrine alone and stood overcome before His father Arunachala. Accept me and do with me as you will. Sri Ramana Maharshi stayed at various places in Tiruvannamalai and then in several caves on the Arunachala Hill until he finally settled at what came to be called Sri Ramanasramam where he lived until his Mahanirvana in April