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The young age is a very important stage in one\u2019s life.\u00a0 This is the time, like a flower that blooms in the morning, the inherent qualities of the youth unfold, the time when the perfection within manifests and the urge for spiritual knowledge rises.\u00a0\u00a0\u00a0 All that he needs is a stimulus, like the brilliant rays of the sun from which the flower blooms.\u00a0 The stimulus\u00a0\u00a0 came to young Venkataraman, the son of Sundaram Iyer and Azhagammal, through an elderly relation.\u00a0 While on a walk, he saw his relative coming in opposite direction, Venkataraman asked him why he was not seen for some time and where was he.\u00a0\u00a0 \u201cArunachalam\u201d, replied the relative.\u00a0 The moment the word fell on his ears, Venkataraman experienced a flash of light within.\u00a0 He remained still, for a while, deeply absorbed in the word which brought a great impact on him.\u00a0 \u00a0A few months later, another event happened in the life of Venkataraman.\u00a0\u00a0 He found a copy of Sekkeezhar\u2019s \u2018Periapuranam\u2019 which his uncle had borrowed from library.\u00a0 This was the first religious book he was laying his hand on.\u00a0 The book rejuvenated him beyond words.\u00a0 The book which described the utmost devotion of 63 Tamil saints (Nayanmars) towards Lord Siva created an enormous impact on him.\u00a0\u00a0<\/span>\u00a0<\/span><\/p>\n A turning point in Venkataramn\u2019s life came sometime in 1896.\u00a0 Suddenly, for no reason, he was gripoped by a fear of death.\u00a0 He narrates his experience thus: \u201cIt was about six weeks before I left Madurai for good that the great change in my life took place. \u00a0While sitting alone in a room\u00a0 suddenly a fear of death overtook me.\u00a0 I just felt \u2018I am going to die\u2019 and began thinking what to do about it. The fear made me introspective. \u2018What is death?\u00a0 What is it that is dying?\u2019\u00a0 I dramatized the scene of death.\u00a0 I imitated myself as a corpse to lend an air of reality to my enquiry and lied down.\u00a0 I held my breath and kept my mouth closed, pressing the lips tightly together, so that no sound might escape.\u00a0 I said to myself: \u2018this body is dead.\u00a0 It will be carried stiff to the burning ground where it will be burnt and reduced to ashes.\u00a0 But with the death of the body am “I” dead?\u00a0 Is the body “I”?\u00a0 This body is silent and inert, but I feel the full force of my personality and even the sound of “I” within myself, as apart from the body.\u00a0 So I am a spirit, a power transcending the body.\u00a0 The material body dies but the spirit transcending it cannot be touched by death. That means I am the deathless spirit, the indestructible conscious entity.\u201d He said to himself.\u00a0 The death experience has paved the way for further contemplation and enquiry that ultimately led to his realization.\u00a0 Now, his relations his friends, his studies and the external world all appeared irrelevant to him.\u00a0 The feelings and emotions, attachments and aversions, taste for food, the urge for human contact all gave way for a spirit that was pulsating inside him. Soon, he heard the call of Arunachala.\u00a0 He decided to leave hom and told his brother that he needed some money for special class in school.\u00a0 \u201cTake five rupees from the box\u201d, the brother had replied.\u00a0 He took only three rupees and leaving a note that he was going to see his Father, he set out his jourey.\u00a0 \u00a0It was a most harduous journey, by train and by walk and without even the basic food.\u00a0 It was on 1st September 1896.\u00a0 He went straight inside.\u00a0 It looked as though Arunachala was waiting for his son to come.\u00a0 He then addressed Arunachala: \u201cOh! God, obedient to Thy call, I have come, deserting all\u201d. Later, he asked himself \u201cwho has seen Arunachala?\u201d\u00a0 When he sought to find answer to this question, he could not say \u201cI saw\u201d because there was no \u2018I\u2019 to see.\u00a0 There was no seer.\u00a0 The distinction between the seer and seen having gone, he emerged with the realization that he was the immortal Atma.\u00a0 The world has known him as Bhagavan Sri Ramana Maharshi.\u00a0 <\/span>\u00a0<\/span><\/p>\n The resounding words of \u201cArunachalam\u201d, the access to \u2018Periyapuranam\u2019 and the death experience have happened not without a cause.\u00a0 It was Arunachala who was beckoning his devotee.\u00a0 Once the devotee reaches near, Arunachala grabs him or swallows him.\u00a0 in Aksharamanamalai he says: \u00a0\u201cI \u00a0came to you with the hope you would provide me food but you took me as your food and swallowed me\u2026.(Aksharamanamalai 28)\u00a0\u00a0 When the river flows, it flows in search of ocean and when it reaches near, the ocean pulls the river towards itself and the river loses its identity.\u00a0 \u201cAtman is like a powerful magnet.\u00a0 Hiding itself in the recess of the heart, it slowly draws the individual towards it.\u00a0\u00a0 The individual feels as if he is striving to seek the Atman while in fact it is the Atman within that draws the individual towards it.\u00a0 As the proximity increases, the individuality of the Jiva ceases to exist.\u00a0 He becomes conscious of his supreme nature.\u00a0 \u00a0\u00a0Our effort at self-knowledge is like a divine magnetic action.\u00a0 The individual is striving to reach only up to the sphere where the magnetic force extends.\u00a0 Once he reaches there, the magnetic force draws him towards it and integrates him.\u201d <\/span><\/p>\n \u00a0<\/span>Having lost his identity as Venkataraman, the blessed devotee threw away the sacred thread; the last vestige of his worldly identification.\u00a0 He threw away his clothes which marked his severance with bodily identification.\u00a0 At the cave nearby, he remained in Samadhi state, detached from the world, beyond body and mind.\u00a0 A saint, Sri Seshadri Swami observed him and started attending to his needs and some devotees also joined him.\u00a0 \u00a0He remained absorbed in Self and a devotee named Uddandi Nayanar and his friend, Annamalai Thambiran arranged a residence at Gurumurtam.\u00a0 From there he moved to Pavalakunnu shrine\u00a0 near the hill.\u00a0 It was here, his mother came to take him back.\u00a0 He gave no response to the pleadings of the mother.\u00a0 Atlast, at the request of a devotee nearby Swami wrote in a paper paper and gave it to mother.\u00a0 \u201cThe Ordainer controls the fate of souls in accordance with their Prarabda Karma.\u00a0 Whatever destined not to happen will not happen, try hard as you may.\u00a0 Whatever is destined to happen will happen, however much you try to prevent it.\u00a0 The best course therefore is to remain silent\u201d.\u00a0 Later, by the initiatives taken by one Palaniswamy, Swami moved to Virupaksha cave, up the hill.\u00a0 Here, most of the time he remained in Samadhi.\u00a0\u00a0 \u201cSometime when I opened my eyes, I found it a day.\u00a0 At some other time, it was night.\u00a0 I never knew when the sun rose or set\u201d, he said.\u00a0 He was unaware of the existence of body or its needs and remained unresponsive to any external moves.\u00a0 He studied \u2018Kaivalya Navaneetham\u2019, Adi Sankara\u2019s \u2018Viveka Chudamani\u2019, and some other Tamil works. \u201cAs I studied the sacred books, I found that they were analyzing what I had already felt intuitively,\u201d he said.<\/span>\u00a0<\/span><\/p>\n As number of devotees increased, Maharshi moved to a more spacious building which came to be known as Kandasramam.\u00a0 When the mother full of compassion now came to stay with him, he agreed.\u00a0 She stayed with him for 6 years, serving him and attending to his needs.\u00a0 \u00a0\u00a0\u00a0When her end came, Maharshi blessed her to attain Moksha.\u00a0 Her body was laid to rest at the foot of the hill and the temple of Matrubhuteshwar came up at her Samadhi.\u00a0 Since Maharshi kept visiting this place and even stayed for some days, the place has come to be known as Ashram.\u00a0 Over the years, the Ashram got developed as an institution of learning.\u00a0 There was a continuous flow of devotees and Maharshi was easily accessible to them.\u00a0 <\/span><\/p>\n \u00a0Most of the time Maharshi remained in silence and devotees viewed him as \u00a0manifestation of Guru Dakshinamurthy.\u00a0 Maharshi was a living testimony of Jivan Mukta.\u00a0 \u00a0He was beyond likes and dislikes, beyond attachment and aversion..\u00a0 Though engaged in the worldly actions, he was detached from all external world.\u00a0 \u00a0Though he moved over places nearby, walked around the hill, talked to people and wrote verses, deep within, he always remained conscious of Self, (Atma Nishta).\u00a0\u00a0 He became the embodiment of Sath-Chit-Ananda (Truth-Consciousness and Bliss).\u00a0 He was the living example of a Self-realized soul.\u00a0 \u00a0<\/span>\u00a0<\/span><\/p>\n There are occasions when no words came from Bhaagavan.\u00a0 In fact, occasion when Bhgavan spoke are much less compared to occasions when he remained \u201cunspoken.\u201d Bhagavan said: \u201cSpeech is only the function of the mind, whereas silence is the source all thoughts.\u00a0 Silence speaks volumes.\u00a0 It is unceasing eloquence.\u201d\u00a0 Silence establishes a mental wavelength.\u00a0 When there is perfect understanding the conversation takes place not necessarily through words or language.\u00a0\u00a0\u00a0 The souls, finding harmony, express themselves in their own language of silence.\u00a0\u00a0 When true silence is observed, the mind is dissolved; the world of illusion ceases to exist and one remains in perfect identification with the supreme \u2018Self\u2019.<\/span><\/p>\n Another feature that devotees instantly noticed in Bhagavan was his beautiful pair of eyes. A devotee said: \u201cWhen his beaming eyes rested on me, all my fears had gone\u201d.\u00a0 In his report sent to England, Humphrys said: \u201cFor half an hour, I looked into Maharshi\u2019s eyes which never changed their expression of deep contemplation.\u201dThose benign eyes spoke volumes of his compassion and love.\u00a0\u00a0 For some devotees who called on him, a mere glance from Bhagavan was enough.\u00a0 They took the glance itself as a mark of blessing or as an initiation (Nayana deeksha).\u00a0 Even seeing the photo of Bhagavan, one is captivated by the sparkle in his eyes which shined as two stars.\u00a0 Seeing those eyes, devotees experienced an inexplicable aura of divinity. Sivaprakasam Pillai said: \u201cYour beautiful eyes were shedding divine grace.\u201d Another notable feature of Bhagavan, which the devotees never fail to notice, is his smile. Frank Humphreys, a British Police Officer, who came to Maharshi said: \u201cYou can imagine nothing more beautiful than his smile.\u00a0 It is strange, what a change it makes in one.\u00a0 M.A. Piggot, an English Lady called on Bhagavan.\u00a0 When she saw Bhagavan smiling upon a devotee, she said she felt as if all the flowers of the world had poured their fragrance into their midst (1).<\/span><\/p>\n Towards the end of 1948, Maharshi was afflicted by a disease and was laid up. Expert Doctors came from Madras and treated him.\u00a0 Devotees came in large number to pay their reverence.\u00a0\u00a0\u00a0 Seeing the grief over their faces, Maharshi said \u201cwhere can I go.\u00a0 I will be here.\u201d\u00a0 . On April 14, 1950, while devotees were watching with tears, Bhagavan attained Maha Samadhi.\u00a0 A bright comet moved across the sky, reached the summit of the hill and disappeared. <\/span>\u00a0<\/span><\/p>\n Teachings of Bhagavan: \u00a0The earliest available teaching of Maharshi was the one he gave in writing while he was only 21. When Sivaprakasam Pillai came and sought advice, Maharshi said: \u201cThe five elements of fire, air, earth, water, space do not constitute my \u201cI\u201d, nor my \u201cself\u201d is made of the five organs of knowledge (Jnanendriyas), nor my \u201cI\u201d comprises of five organs of action (Karmendriyas).\u00a0 The air that forms my breath and creates the energy within is also not \u201cI\u201d.\u00a0 My inner equipments (Antakaranas) do not form part of my \u201cI\u201d.\u00a0 Bhagavan said: \u201cAfter you reject each of these by saying \u201cI am not this\u201d, the state where the consciousness, the pure \u2018I\u2019 alone remains; you are that\u201d.\u00a0\u00a0 \u201cThe state, Sat Chit Ananda (Being consciousness and bliss) where there is no trace of \u2018I-thought\u2019 where there is silence and peace, where there is no duality; that is your real nature (Atma Swarupa).\u201d\u00a0\u00a0\u00a0\u00a0 It is only through Atma Vichara (Self enquiry) by looking into the source of the \u2018I\u2019 and merging into that source, one is able to see the reality of Self.\u00a0 There are other methods like devotion or surrender which also lead to the same end; Self-Realization.\u201d <\/span>\u00a0<\/span><\/p>\n \u201cRealization is nothing to be gained afresh. It is already there. It is your essential nature. There is never a moment when the Self is not. It is ever-present, here and now. If it is not there or if it is something new to be attained afresh, it is not worth pursuing, because, what is got afresh will also be lost. So long there is doubt of non-realization; attempt must be made to rid oneself of these thoughts. The thoughts are due to identification with mind.\u00a0 \u201cWhether you continue in the household or renounce it and go to the forest, the mind continues to haunt you.\u00a0 The obstacle is the mind.\u00a0 It must be got over, whether at home or forest.\u201d\u00a0 Though Self shines as \u201cI \u2013 I\u201d forever, the false notion of \u2018I\u2019 or the ego continues to delude the individual into believing \u201cI am the body\u201d. Body inert, insentient and ever-changing.\u00a0 That which appears during waking state and disappears during deep sleep cannot be real. Body is only an object of perception and not to be confused with Consciousness. In sleep, one is not aware of the existence of the body. The body awareness comes only when he wakes up. If he can be in his natural state, beyond the concepts of body and mind during the sleep, it should be possible to reach that state in the waking state too. \u00a0In order to rescue the individual who isunder the cloud of ignorance and restore him to his innate divine nature, Bhagavan advised the pathof Self enquiry.\u00a0 Self enquiry is the ideal way \u00a0because it is the direct method\u00a0 by which one identifies those elements which do not constitute the real \u2018I\u201d, eliminates them one by one and ultimately finds the source, the reality and reach the state where there is no trace of \u201cI-thought\u201d where there is silence and peace, where there is no duality\u201d. Vichara Marga is like a searchlight that is focused on a thief.\u00a0 The search should be made seriously to find the source or the origin of \u2018I-thought\u2019.\u00a0\u00a0\u00a0\u00a0 It is like one searching a valuable item lost in the water by holding his breath (Neeril Vizhuntha Porul Kana Vendi Muzhukuthal Pol, Ulladu Narpadu Verse 28).\u00a0 <\/span><\/p>\n \u00a0 As the process of enquiry continues, the mind that functioned through intellect and senses would now function through the divine heart on the right side of the chest.\u00a0 The seat of the mind is heart.\u00a0\u00a0\u00a0 The mind lights up when it functions through the heart.\u00a0 We see objects in the night with the light provided by the moon which is the reflected light of the sun, but when the sun dawns, the reflected light of the moon is not necessary.\u00a0 It is similar in the case of mind and heart. Just as the moon shines by the reflected light of the sun, the mind shines by the reflected light from the Self. \u00a0The mind is useful because of the reflection from the heart.\u00a0 When the mind is turned inward, the source of the light, it rests in heart and the Self shines forth like the brilliant light of the son.\u00a0 \u00a0 \u00a0\u00a0<\/span><\/p>\n When a devotee came and enquired whether there is an alternative method to Self enquiry, Bhagavan said, there are two ways; one is Self-enquiry, looking into the source of \u2018I\u2019 and merging into that source and the other is feeling \u201cI am helpless by myself, God alone is all-powerful and except throwing myself completely on him, there is no other means of safety for me.\u201d Thus, one gradually develops the conviction that God alone exists and submits to that Power.\u00a0 He moves the way the Higher Power leads him.\u00a0\u00a0 He does not merely worship God but gives himself up to God, leaving the question of his welfare to the higher power. He does not rely on his wisdom or ability and leaves it to God to direct him to the right goal.\u00a0 While the Self-enquiry is the path of knowledge (Jnana Marga), surrender may be described as the path devotion (Bhakti Marga).\u00a0 By Self enquiry, the path of Jnana, one comes out of his false notion of \u2018I\u2019 and realizes that he is the Atman, the reflection of Brahman, the eternal reality.\u00a0\u00a0\u00a0 By surrender, the path of devotion, one considers himself not apart from God but part of God.\u00a0 He merges himself into God.\u00a0 When he identifies himself with the God, he loses his individuality, the \u2018I\u2019 notion and finds God as the reflection of his own Self.\u00a0\u00a0 When he surrenders, he surrenders not to the external God but to one\u2019s own Self.\u00a0 Thus both the paths lead to same end; leading to Self realization.\u00a0\u00a0<\/span><\/p>\n His Works: Upadesa Saram says:\u00a0 Karmakanda is not an end in itself.\u00a0 It is only a means to an end.\u00a0 The end is achieved only by pursuing the path of Atma Jnana.\u00a0 Atma Jnana itself is the end.\u00a0\u00a0 Self-knowledge alone leads to liberation (Moksha). Atma does not perform any action.\u00a0 It is actionless.\u00a0 It is the nature that performs all actions.\u00a0 When the individual is not able to differentiate between Atma and nature, he starts thinking he is the doer.\u00a0 He is the real Karma Yogi who does his duties without being involved in it, without being attached to it, without any motivation, \u00a0without any sense of doership.\u00a0 (Kartritva Buddhi Rahita Karma).\u00a0 Bhagavan wrote \u2018Upadesa Saram\u2019 in four different languages.\u00a0 A Malayalam Professor to whom Kunju Swami showed the Malayalam version of \u2018Upadesa Saram\u2019 said that he marveled at the diction, beauty and excellence of the composition.\u00a0 Upadesa Saram assumes importance because among all Bhagavans\u2019 works, it is only here the word \u201cUpadesa\u201d appears.\u00a0 <\/span><\/p>\n Once, Muruganar requested Bhagavan to give his advice in a written format which the devotees of the present age and posterity would find very useful.\u00a0 Maharshi agreed and composed his excellent works, \u201cUllathu Narpathu\u201d.\u00a0 \u201cUlladu Narpadu\u201d takes the devotees to the peak of Advaita. The forty verses of Ullathu Narpathu The truth which Vedas, Upanishads and scriptures reveal in elaborate details has been explained beautifully in this forty verses.\u00a0 It is rightly described as \u2018Ramanopanishad\u2019.<\/span>\u00a0<\/span><\/p>\n \u00a0This first verse conveys the message that Self which gives the consciousness of our existence is the truth.\u00a0\u00a0 Bhagavan says: \u201cCan there be anything real than the consciousness of being? It is the reality within, which is ever present, which is self sustaining and self-effulgent and which makes one conscious of his existence. The Self alone, shining in the heart, devoid of any thought is real.\u00a0 Who else can comprehend this reality other than the one who abides in the chamber of heart and realizes his essential being?\u201d\u00a0\u00a0 (Ullathala). \u00a0\u00a0Ullathu Narpathu describes how unreal the world is, how to overcome the false notion of \u201cI\u201d, how to reach one\u2019s own natural state of realization through Self-enquiry.\u00a0 \u00a0\u2018Ulladu Narpadu\u2019 is a gate-way to knowledge that leads to self-knowledge.\u00a0 Songs composed by sages may have more spiritual value and less poetic value and songs composed by poets have more literary value and less of spiritual value.\u00a0 But the songs composed by Maharshi have high spiritual and also high literary value.<\/span><\/p>\n Devotees who were following the practice of going round the hill Arunachala by singing, came to Bhagavan and requested him to give them a song that they can render regularly.\u00a0 The song which Bhagavan gave happened to be one of the outstandings songs which rings the sound of devotion in all homes and temples.\u00a0 Aksharamanamalai\u2019hymn consisting of 108 verses, is very melodious in listening, marvelous in\u00a0 rhythm, perfect in the length of meter and very absorbing in devotion.\u00a0 It is acclaimed as great devotional and literary masterpiece. It is like a brilliant sun that removes the darkness of ignorance and enlightens.\u00a0\u00a0\u00a0 It is evident that no human hand could have weaved a garland of such infinite beauty; the garland that reveals the yearnings and aspirations of a true devotee to be immersed in the Lord of her heart.\u00a0 \u00a0\u201cHe has realized the Brahman within.\u00a0 He has become Brahman himself.\u00a0 How then he could compose a song that admits of duality?\u201d\u00a0 This was the question which bothered a devotee and he asked Bhagavan how he could find Arunachala apart from his own Self and express his love.\u00a0 “Love is not different from the Self,\u201d said Bhagavan. \u201cTo abide in the Self, one must love the Self.\u00a0 Since God is Love, love of God is love of Self.\u00a0 That is Bhakti. <\/span>\u00a0<\/span><\/p>\n \u00a0The \u201cArunachala Pancharatnam\u201d, the five hymns composed by Maharshi, is a remarkable work of devotion that highlights the glory of Arunachala.\u00a0 The hymns vividly describe the longing of a heart for spiritual union with Arunachala.\u00a0 The beacon light that shines at Arunamalai is considered as the center of the universe. The mere sight of it would remove the notion of \u201cI\u201d, turn the mind inward and help the devotee to realize the \u201cSelf\u201d. It is an inspiring and illuminating work that guides the devotee to the path of self-knowledge.\u00a0 \u201cWhat a wonder,\u201d Bhagavan says in Arunachala Ashtakam: \u201cThis hill stands still and quiet like a stone unable to perceive, but alas, it is great and incomprehensible as I knew it in my child hood.\u00a0 The moment I heard the name it awakened me and drew me near.\u201d\u00a0 Going through the different works of Bhagavan, a devotee remarked: \u201cHe was excellent in eloquence and controlled in speech\u201d.\u00a0 In his introduction to the commentary on Sat-Darshanam, His Holiness Swaroopanandaji, the Jagadguru of Dwaraka Peetha says: \u201cAlthough Maharshi Ramana is no longer with us in his gross body, he has become even more pervasive in the form of his teachings.\u00a0 We can always behold him, here and now.\u00a0 For all times to come, the light of knowledge spread by Maharshi Ramana will show the way to all aspirants who have a desire for true knowledge\u201d.\u00a0 Sri Sundaresa Iyer has written \u2018Foreword\u2019 to the book, \u2018Sri Ramana Nool-Thirattu\u2019 and concluded it by saying: \u201cI believe that this book will create a better spiritual awareness in the world, remove sorrows, sufferings and disparities and elevate the readers to a state of eternal happiness\u201d.\u00a0 On seeing this line, Bhagavan said: \u201cWhy do you say \u201cI believe\u201d; say \u201cI am certain\u201d. <\/span>\u00a0<\/span><\/p>\n When Bhagavan was answering questions, Munagala Venkataramiah used to be by his side.\u00a0 Every question that came from Bhagavan was so illuminating that Sri Venkataramiah decided to record them.\u00a0 The reply which Bhagavan gave to questions and recorded by Sri Venkataramiah was later published as \u201cTalks with Sri Ramana Maharshi\u201d. We find the real and convincing answer to many questions that men and women in different state of perception would ask. <\/span>\u00a0<\/span><\/p>\n His Disciples:\u00a0\u00a0 Ganapati Muni, also known as Kavya Kandar who has studied Vedanta Sastra, done Japa and attained high wisdom was still thinking he has not attained fulfillment.\u00a0 He came to Bhagavan and said: \u201cPlease enlighten me what Tapas is\u201d.\u00a0 Bhagavan said: \u201cClosely watch where the notion of \u2018I\u2019 arises and reach its source.\u00a0 You will find the mind gets absorbed there.\u00a0 That is Tapas.\u00a0 If a Mantra is repeated and attention is directed to the source from where the mantra sound is produced, the mind will be absorbed there.\u00a0 That is Tapas\u201d.\u00a0 This came as a revelation to the scholar who later composed the hymn, Ramana Gita, explaining the teachings of Swami.\u00a0\u00a0 It was Ganapati Muni who advised all disciples and devotees to address Brahmana Swami as Bhagavan Sri Ramana Maharshi.\u00a0 \u00a0 <\/span>\u00a0<\/span><\/p>\n Those who are ever in quest of knowledge, who aspire for peace ultimately find their way to Tiruvannamalai.\u00a0 Kunju Swami was 23 years when he came to Bhagavan in the year 1920.\u00a0 In the presence of Bhagavan he found the spiritual fulfillment he aspired for.\u00a0 Kunju Swami served Maharshi in many ways.\u00a0\u00a0 \u201cJust as darkness disappears when the aruna rays of the sun appears, the ignorance goes away while being in the presence of a Guru,\u201d he said.\u00a0 One day, he asked Bhagavan why the experience he felt in the presence of Bhagavan did not continue when he went away.\u00a0 Bhagavan said: \u201cThe answer to your question lies in the eleven verses of Kaivalyam.\u201d\u00a0 Bhagavan picked up the book and read them out and explained the need to continue the spiritual practices even after one has undergone supreme experience. He said: The experience of the Self as a glimpse can occur in the presence of the Guru but it may not last.\u00a0 The disciple has to continue to study, introspect and practice.\u00a0 Listening is sravana, contemplation is manana, and practicing it is nididhyaasana. Sravana, manana and nididhyaasana should be done until the distinction between the known, the knower and the act of knowing go away.\u00a0 When Kunju Swami wanted to learn more about Vedanta, Maharshi said: \u201cIt is enough if you know your \u2018Self\u201d.\u00a0 There is nothing else to know. Learn to remain within your heart as \u201cI AM\u2019.\u201d\u00a0 Bhagavan said: \u201cBefore you go to sleep, meditate and enquire \u201cwho am I?\u201d\u00a0 When you fall asleep, the whole sleeping process itself is like abiding in Self.\u00a0 Morning is the ideal time for meditation.\u00a0 Even as you enter into the full waking state, the peace you experienced in the morning will continue to prevail.\u00a0 Stick on to this state.\u201d\u00a0 Kunju Swami said that this is the most practical teaching which he has received from Bhagavan.\u00a0 <\/span><\/p>\n Subramanyam came to Bhagavan with his composition \u2018Desika Pathigam\u2019.\u00a0 Subramanyam who has come to be known as Muruganar gave up his work as Tamil Teacher and settled down in Tiruvannamalai. He adopted Maharshi as his Master and followed his teachings in letter and spirit.\u00a0\u00a0 He said: \u201cSeeking sanctuary, I took shelter at his feet and he, through his silent presence, removed all my fears.\u201d\u00a0 Muruganar, who was in the same wavelength with Maharshi, could interpret Maharshi\u2019s words truthfully.\u00a0\u00a0\u00a0 He noted down his experience as a disciple of Bhagavan, compiled them, got approval from Maharshi and published them in the title \u2018Guruvachaka Kovai\u2019 (The Garland of Guru\u2019s Sayings).\u00a0\u00a0 \u2018Guruvachaka Kovai\u2019, the collection of Bhagavan\u2019s teachings, is an outstanding creation, which combines both the brilliance of a poet and the Jnana of a sage.\u00a0 He composed \u2018Ramana Sannidhimurai\u2019 on the pattern of \u2018Panniru Thirumurai (Twelve Sacred Volumes) which the Saivite saints like Sri Thirunavukkarasar and Sri Jnana Sambhandar composed on the glory of Lord Siva.\u00a0\u00a0\u00a0 It is considered as one of the best works on Bhagavan\u2019s teachings.\u00a0 He has composed over 30000 songs in the course of being with Bhagavan.\u00a0\u00a0 \u201cHe alone truly knows me, who knows me as I know myself,\u201d said Bhagavan about Muruganar.<\/span>\u00a0<\/span><\/p>\n Paul Brunton, the British national, a philosopher, came to Tiruvannamalai in his spiritual mission to know what constitutes the eternal truth.\u00a0 With few questions written on a piece of paper, he sat cross legged before Bhagavan and looked for an opportunity to communicate.\u00a0 As Maharshi looked at his eyes, he became aware of a mysterious change taking place in his heart and mind.\u00a0 The time stood still.\u00a0 He said that one by one, the questions he prepared dropped away and a steady river of quietness flowed near him.\u00a0 \u201cI pluck golden fruit from meeting wise men\u201d wrote Emerson in his diary and I could pluck whole basketfuls during my talks with Sri Ramana Maharshi\u201d wrote Paul Brunton in his book, \u201cA Search in Secret India\u201d.\u00a0 Among the many who were moved by this book, Major A.W. Chadwick was one.\u00a0 He came to Tiruvannamalai and experienced the peace and tranquility that radiated from Bhagavan.\u00a0 \u201cI found Arunachala my home and Maharshi as my spiritual master\u201d, said Chadwick who came to be known as Sadhu Arunachala.\u00a0 A journalist went to Chadwick and said: \u201cLeaving behind Europe which symbolized prosperity and affluence, you have come all the way to this remote part to lead a simple and quiet life in this cottage.\u00a0 What is it that attracted you here or what is it that keeps you going here?\u201d\u00a0\u00a0 Chadwick simply said: \u201cI found peace here\u201d. <\/span>\u00a0<\/span><\/p>\n Kanakamma\u2019s parents, who hailed from Andhra Pradesh, were great devotees of Kanchi Paramacharya.\u00a0 When she visited Tiruvannamalai to see her uncle, the uncle took her to Bhagavan. The moment she saw Bhagavan, she experienced the grace that radiated from him.\u00a0 The peace and tranquility that emanated from him, the divine aura that surrounded him and above all his captivating smile all made an indelible impression on her. She returned home with a sense of fulfillment.\u00a0 The transition state when one leaves the deep sleep state and comes to the waking state is very important.\u00a0 When he is about to wake up and enter into a world of mind and body, the residue of happiness he felt during deep sleep, without body and mind, is still there.\u00a0 When Kanakamma was passing through this state, she saw a dream in which Bhagavan Ramana came and spoke to her something.\u00a0 Waking up, she realized it was time to withdraw from all the relations. She left her links with the outside world.\u00a0 Living alone in a room near the Ashram, she spent a disciplined life, like that of a Sanyasin, subsisting on minimum food and minimum necessities; her mind calm and quiet, senses under control and only ears opening up to listen to the spiritual discussions.\u00a0 <\/span>\u00a0<\/span><\/p>\n She found immense happiness by being near Bhagavan and listening to the replies he gave to the devotees.\u00a0\u00a0 Bhagavan was very gracious to her. She felt a deep peace within her which lasted for many years ahead.\u00a0 After Bhagavan shed his mortal remains in 1950, she realized that the best way to follow the path of Bhagavan was to follow his teachings.\u00a0 Muruganar came to her help and taught \u2018Ulladu Narpadu\u2019, \u2018Arunachala Stuthi Panchakam\u2019, \u2018Sannithi Murai\u2019 and other scriptures. Soon, \u2018an ignorant one\u2019, as she called herself was transformed into an enlightened Rishi.\u00a0 She recorded the recollections of the years she spent at the Lotus Feet of Bhagavan in her book, \u2018Cherished Memories\u201d. 1st January 2010.\u00a0 A New Year was being born.\u00a0 It was the Jayanthi Day of Bhagavan, the shrine of Bhagavan looked very divine.\u00a0 On entering the hall, Kamalamma went round the shrine, stood before the Lingam with folded hands and then it happened.\u00a0 She then lost her grip, and fell to the ground.\u00a0 Her eyes were closed signifying that she has shed her mortal body and attained the Lotus Feet of Arunachala.\u00a0 \u00a0\u00a0\u00a01st January 2010.\u00a0 A New Year was being born.\u00a0 It was the Jayanthi Day of Bhagavan, the shrine of Bhagavan looked very divine.\u00a0 On entering the hall, Kamalamma went round the shrine, stood before the Lingam with folded hands and then it happened.\u00a0 She then lost her grip, and fell to the ground.\u00a0 Her eyes were closed signifying that she has shed her mortal body and attained the Lotus Feet of Arunachala. <\/span>\u00a0<\/span><\/p>\n Reminiscences:\u00a0 A devotee told Bhagavan: \u201cMany visitors from foreign countries told me that they get the grace by merely being in your presence but I being local resident have not got that experience yet, why\u201d.\u00a0 Devaraja Mudaliar also raised a similar question.\u00a0 He said one devotee may have full faith in Guru and the other a little less.\u00a0 Would Guru discriminate them?\u201d\u00a0 Bhagavan said that\u00a0 Guru would never differentiate.\u00a0\u00a0 Grace flows from him abundantly like the ocean.\u00a0 Everyone draws from it according to his capacity.\u00a0 One who brings only a tumbler cannot complaint that he is not getting as much as one who brings a big jar\u201d, he said.\u00a0<\/span><\/p>\n A devotee came to Bhagavan and said: \u201cI realize the importance and value of Self-Awareness but I am caught under the net of samsara (family life). I am unable to come out of my attachments towards my own people. Can I renounce everything that belonged to me?\u201d Just one short reply came from Bhagavan that spoke volume. He said: \u201cThe Self has already renounced\u201d. It is only when we cling on to our mind; the possessive spirit takes over us. In almost another similar context, Bhagavan said: \u201cRenunciation is not discarding of externals but the cancellation of the uprising of the ego. \u00a0\u00a0Another devotee asked Bhagavan whether he should renounce all that he possessed.\u00a0 Bhagavan replied: \u201cThe possessor too\u201d.\u00a0 When Sri Muruganar, the ardent disciple, sought Bhagavan\u2019s blessing, Bhagavan\u2019s brief reply was: \u201cIrunda padikke iru\u201d \u2013 \u201cBe as you are\u201d or remain \u201cjust being\u201d.\u00a0\u00a0 When Muruganar asked; \u201cHow one should conduct himself in dealing with the world\u201d. Bhagavan replied: \u201cIraivan Arul seluttum vazhikke sel\u201d \u2013 \u201cMove as the grace of God leads you\u201d. These two sentences sum up the\u00a0 teachings of Vedas.<\/span><\/p>\n A lady came to Maharshi and said that she perceives the world very clearly.\u00a0 \u201cThe relations I maintain with the family, the society and the world all appear very real and how can I take world as myth?\u201d\u00a0\u00a0\u00a0\u00a0 Sri Ramana Maharshi replied: \u201cWas the world there when you were asleep? Did the mind or body, by which you perceive the world, exist when you were sleeping?\u00a0 What appears and disappears is not real.\u00a0 You who exist in all states and stages are real.\u00a0 YOU, who are conscious enough while awake and remotely conscious even during deep sleep and dreaming, are real.\u00a0 A saint said: \u201cSeek the real you within rather than trying to know the unreal world around you.\u00a0 \u00a0<\/span><\/p>\n \u00a0\u201cBhagavan, how can I keep my body free from disease?\u201d This was the question posed by another devotee. The reply came instantly from Bhagavan: \u201cThe body itself is a disease.\u201d When afflicted by a disease, a person cannot pay attention to anything else. Similarly, a person who identifies himself with the body cannot pay attention to anything other than body and therefore the body becomes the disease.\u00a0 A devotee asked Bhagavan: \u201cHow can I find out what I was in my previous life?\u201d Bhagavan replied: \u201cBefore investigating previous lives, why don\u2019t you inquire whether your present birth itself is real?\u201d<\/span><\/p>\n His visitors:\u00a0 Suri Nagamma was a great devotee of Bhagavan.\u00a0 One day, when she came to Ramanasram, she found Bhagavan seated on the cot.\u00a0 She then started circumambulating (Pradakshina) Bhagavan with veneration.\u00a0 Bhagavan said: \u201cIf you do this, others would also start doing it without knowing the significance of Pradakshina.\u00a0 The true Pradakshina is Atma Pradakshina, circumambulating on the Self itself.\u00a0 It means; \u201cI am the Atma and many objects keep moving around me.\u00a0 So, you do the Pradakshina to yourself\u201d.\u00a0 A devotee from Andhra, a good singer, came to Bhagavan and asked whether one can attain liberation by the exclusive means of music or whether any other Sadhana is required.\u00a0 Musicians like Saint Thyagaraja attained liberation only by singing the glory of God,\u201d she added.\u00a0 Bhagavan replied \u201cThey have not attained realization by singing; they have expressed through songs what they already realized and that is why their songs are immortal\u201d.\u00a0\u00a0 <\/span><\/p>\n There was a devotee who came from a poor background and all he knew was simple devotion towards Bhagavan.\u00a0 While other devotees were asking different questions to Bhagavan, this devotee used to simply watch as he thought he was not well-versed in spiritual matters. He heard Bhagavan saying that whatever the devotee does; Vedanta studies, Dhyana, Yoga are aimed at attaining Self Realization at the end.\u00a0 This devotee who could not comprehend the doctrine of Advaita Vedanta merely witnessed the discussion taking place and moved away.\u00a0 One day, when Bhagavan was making his morning stroll on the mountain, this devotee came from the opposite direction.\u00a0 He carried with him a mango fruit to be offered to Bhagavan in case he was lucky enough to meet Bhagavan.\u00a0 Exactly, as he envisaged, he was happy to see Bhagavan and gave the fruit to Bhagavan.\u00a0 Though Bhagavan accepted the fruit, he gave it back to the devotee.\u00a0 The devotee took it as the Prasad or blessings from Bhagavan.\u00a0 Having got the opportunity to meet Bhagavan at close quarters, he expressed his feelings.\u00a0 \u201cThe other day while you were deliberating the theories of Dwaita, Advaita and Visishtadvaita, I was there but I could not grasp them.\u00a0 Can an ignorant person like me aspire for the high state of knowledge that you symbolize?\u201d\u00a0 Bhagavan assuaged his feelings and reassured him that he is more qualified to reach the state of Jnana because he is beyond the influence of the opposites like knowledge and ignorance.\u00a0 Bhagavan then explained to him about the theories.\u00a0 \u201cDwaita means dual.\u00a0 You are there and apart from you the fruit is also there.\u00a0 This is Dwaita.\u00a0 When you put a slice of mango into your mouth, the fruit is in you.\u00a0 Then, both you and fruit, though different, appear as one.\u00a0\u00a0 This is Visishtadvaita.\u00a0 When you take the fruit completely and the fruit get fully digested, you and the fruit become one.\u00a0 This is Advaita.\u201d<\/span>\u00a0<\/span><\/p>\n Even one who has known Bhagavan from very close quarters cannot assume what a reply Bhagavan would give to a question. Even if he assumes some of the possible answers of Bhagavan, when the reply does come from Bhagavan it would be something which he could have never imagined. Once, Sri Devaraja Mudaliar asked Bhagavan: \u201cHow it will be when a devotee gets the glimpse of the Self and experience the Brahman within?\u201d Bhagavan replied: It will be like the state of a thief who had been stung by the scorpion while indulging in the theft.\u201d<\/span><\/p>\n There is a view that Sri Dakshinamurthi has manifested as Bhagavan Sri Ramana in order to highlight the importance of silence, the view subscribed by his disciples like Smt. Kanakamma, Sri T.K. Sundaresa Iyer and others.\u00a0\u00a0 Sri Muruganar, Bhagavan\u2019s closest devotee, has heard this revelation from Bhagavan himself.\u00a0 Bhagavan said that Guru Dakshinamurti expressed happiness at the earnestness shown by Sanakadi rishis and out of compassion towards them answered their question.\u00a0\u00a0 The answer given to one question resulted into a doubt and the doubt led to another question.\u00a0 The doubts were followed by questions.\u00a0 At last, the Yogiraja went into a deep spell of silence, prompting his students also to reach a state where the doubter or the questioner has ceased to exist.\u00a0\u00a0\u00a0 While Bhagavan was narrating this incident, Muruganar said that he found no mention in texts about Sri Dakshinamurti speaking any word.\u00a0 Bhagavan then said: \u201cYes, that is what actually happened.\u201d\u00a0 The assertive way in which Bhagavan said it indicates that he was Sri Dakshinamurti himself. Muruganar who was present then said \u201cYes, Guru Dakshinamurthi knows\u201d.\u00a0\u00a0 In the hymn he composed on the glory of Guru (Gurustuti), Sri Kavyakantha Ganapati Muni said: \u201cObeisance to the line of preceptors with Dakshinamurti in the beginning, Sri Sankara in the middle and Sri Ramana in the end\u201d.\u00a0<\/span><\/p>\n Sri T.K. Sundaresa Iyer has narrated an event that revealed the traces of Sri Guru Dakshinamurti in Bhagavan.\u00a0 \u201cIt was a Sivaratri day.\u00a0 After the worship at Mother\u2019s shrine and dinner, the devotees gathered around Bhagavan, paid obeisance to him and requested him to explain the meaning of the hymn to Dakshinamurti. Bhagavan has agreed.\u00a0 They took their seat and continued sitting but no word came from Bhagavan who continued to remain in silence.\u00a0 The clock struck nine, then ten and continued till three in the morning. The devotees remained beyond time, beyond body and beyond mind. Soon, the listener and the act of listening have ceased and only peace, serenity and stillness prevailed.\u00a0 \u201cNow you have heard the essence of Dakshinamurti Hymn\u201d, Bhagavan said (1). <\/span><\/p>\n Most of the time, Bhagavan remained in silence and even when he had to use the medium of words, he used very few words.\u00a0 Mostly, he maintained in divine silence.\u00a0 In fact, he guided the devotees and taught them in silence.\u00a0\u00a0 In her commentary on \u2018Anuvada Nunmalai\u2019, Smt. Kanakammal says: \u201cThat Acharya Ramana is but an avatar of Lord Dakshinamurthi can be proved by recalling many incidents from his life.\u00a0 Most of the time, Bhagavan remained seated in the hall facing south.\u00a0 He always remained in silence and conveyed the advice (upadesa) in silence.\u00a0\u00a0 When, as a 16 year youth, exuding an aura of beauty, he was seated in silence, he could be rightly described as a Young Guru (Gurur Yuva) and there were aged disciples like Sri B.V. Narasimha Swami and Gambhiram Seshaya. (2)\u00a0 This reminds us of the lines of Dakshinamurti Ashtakam: \u201cWhat a wonder under the banyan tree!\u00a0 While all the disciples are old and grey haired, the teacher with his thick locks of black hair, exuding an aura of youth and charm, clears all doubts through the simple means of silence\u201d. (\u201cSitram Vadatharor Moole Vrutha Sishya Gururyuva, Krosthu Mounam Vyakyanam, Sishyasthu Sinnasamsaya\u201d).<\/span>\u00a0<\/span><\/p>\n Truth is beyond words and beyond expression. Truth can never be explained in words. Truth does not admit of explanation.\u00a0\u00a0 No word or language can convey the message of truth as effectively and eloquently as silence.\u00a0 Words give expression only to thoughts which come from mind and therefore always colored by ego.\u00a0 When the mind is still, it stops generating thoughts and creates the ideal ground for communication.\u00a0 When a person remains thoughtless and speechless, he understands the other by means of the universal language of silence. Emerson said that \u201cSoul understands another soul by its own power without the need of any word\u201d.\u00a0 The souls, finding harmony, express themselves in their own language of silence. Silence conveys a message eloquently and is understood by one who too knows the value of silence.\u00a0 It is the words which obstruct the silent communication. \u00a0<\/span>\u00a0<\/span><\/p>\n Bhagavan said: \u201cSpeech is only the function of the mind, whereas silence is the source and origin of all thoughts and speeches.\u00a0 If speech is effective, silence which is the origin and source of all thoughts must be more powerful.\u00a0 Silence speaks volumes.\u00a0 It is unceasing eloquence.\u201d\u00a0 Silence establishes a mental wave length.\u00a0 When there is perfect understanding the conversation takes place not necessarily through words or language.\u00a0\u00a0\u00a0 The souls, finding harmony, express themselves in their own language of silence.\u00a0\u00a0 When true silence is observed, the mind is dissolved; the world of illusion ceases to exist and one remains in perfect identification with the supreme \u2018Self\u2019. The best Upadesa (advice) the Guru gives is in the form of silence.\u00a0 It is the perfect upadesa.\u00a0 When Guru remains in silence, peace prevails everywhere.\u00a0 His silence is vast and more emphatic than all the sastras put together . According to Kunju Swami, the silence that emanated from Maharshi was a Dhara, the perennial flow of an under-current. Devotees came from distant countries, sat before Maharshi in silence and went back with a sense of fulfillment because they experienced having communicated with Bhagavan through silence. He was continuously communicating without the use of words and devotees who did not look for words received the message of truth in clear and eloquent terms. <\/span>\u00a0<\/span><\/p>\n Swami Tapovanamm the Guru of Swami Chinmayananda said:\u00a0 “Silence is Truth.\u00a0 Silence is Bliss.\u00a0 Silence is Peace.\u00a0 Hence, Silence is Atman.\u00a0\u00a0 To live in this Silence should be the Goal.\u00a0 It is Moksha.\u00a0 Sri Ramana Maharshi was an embodiment of such a Silence.\u00a0 He was the Silence itself.\u00a0 I had the good fortune of having darshan of the Maharshi at Tiruvannamalai when he was living in a cave along with his mother and brother.\u00a0 A young Brhmachari at that time, I climbed the hill and saw the Maharshi there.\u00a0 The Maharshi looked lovingly into my face.\u00a0 That was all.\u00a0 He spoke in Silence.\u00a0 Not a word passed between us.\u00a0 A supreme, dynamic and divine Silence prevailed.\u00a0 An hour passed by, all in Silence.\u00a0 He rose for his meals.\u00a0 I too rose from my seat, bowed again and walked down the hill.\u00a0 The divine Silence sank deeper and deeper into me.\u201d \u00a0In verse 36 of Aksharamana Malai, Bhagavan says: \u201cOh! Arunachala, quiet you remained, not uttering any word, as if signaling the message of silence\u201d (Sollathu Solli Nee Sol Ara Nillenru Summa Irundhai Arunachala.\u00a0<\/span><\/p>\n “To meet a sage and be acquainted with him is not an ordinary occurrence.\u00a0 It must be the result of a blessing.\u00a0\u00a0 I consider myself fortunate to have had the privilege of meeting the Master and basking in his glorious presence for three days.\u00a0 To sit before him was itself a deep spiritual experience, to look at him was to have one\u2019s mind stilled, to fall within the sphere of his\u00a0 vision was to be inwardly elevated\u201d, said Sri T.M. P. Mahadevan, the Philosopher and author of \u201cRamana Maharshi and His Philosophy of Existence\u201d.\u00a0 \u201cRamana was a sage without the least touch of worldliness, a saint of matchless purity, a witness to the eternal truth of Vedanta.\u00a0 Seldom there appeared a saint who got realization by direct experience and ever remained at peace.\u00a0\u00a0 Swami Sidheswarananda, Head of Ramakrishna Mission said: \u201cMaharshi has postulated a philosophy which is the essence of Vedanta.\u00a0 He discovered Truth on his own experience.\u00a0 He said: \u201cMaharshi experienced the \u201cSelf\u201d in its supreme, self-effulgent form.\u00a0 He experienced the Brahman, the eternal truth. He was the embodiment of truth.\u00a0 He ever abided in Self. The existence of such individuals, who are living incarnations of truth, renders the Truth demonstrable\u201d Maharshi\u2019s teachings are only an expression of his own experience and realization.\u00a0 Others find that it tallies with scriptures. <\/span>\u00a0<\/span><\/p>\n Bhagavan would time and again assert that Arunachala Hill is the manifestation of Lord Siva. The supreme presence of the Lord is experienced throughout this hilly region. \u201cArunachala is pure wisdom in the form of a hill. The seeker would get guidance and solace by staying near it\u201d, said Bhagavan.\u00a0\u00a0\u00a0 Just as Kailash in the North is considered sacred, the Tiruvannamalai mountain in South commands equal veneration and sacredness.\u00a0 While Kailash was considered as the seat of Lord Siva, the Tiruvannamalai mountain was considered as Siva Himself.\u00a0 The Tamil word \u2018Annamalai\u2019 has two different meanings.\u00a0 The word \u201cAnna\u201d is used as revered brother.\u00a0 Arunachala Mountain is held with high reverence and respect due to a loving brother.\u00a0 The word \u2018Anna\u2019 also means inaccessible.\u00a0 Since Lord Shiva appeared in form and without form and since his end or beginning was inaccessible even for Brahma and Vishnu,\u00a0 Annamalai\u00a0 has come to be known as the inaccessible Lord of the Mountain.\u00a0\u00a0 In fact, he is very accessible to those whose heart pulsates in devotion and he even beckons those devotees towards him.\u00a0 It happened in case of young Venkataraman.\u00a0 While walking through the road he happened to see a relative and asked him why he was not seen for some time.\u00a0 The relative replied that he had been to Arunachalam.\u00a0\u00a0\u00a0 The moment the word \u2018Arunachalam\u2019 fell on his ears, Venkataraman experienced a flash of light within.\u00a0 He remained still, for a while, deeply absorbed in the word, \u201cArunachala\u201d.\u00a0 He then made it his mission to visit Arunachala. \u201cWhen I thought of the name \u201cArunachala\u201d you have pulled me towards you\u201d, he said later in Akksharamanamalai.\u00a0 <\/span><\/p>\n In his 11 verses of Arunachala Padhigam, Bhagavan\u00a0 says:\u00a0 \u201cI do not think of you nor do I have great love towards you, I do not melt in devotion but still you\u00a0 graced me and claimed me as your own.\u00a0 But later on, you left me half way.\u00a0 Though you overpowered me and almost swallowed me, you left the task unfinished.\u00a0 Oh Arunachala!, do not\u00a0 leave me suspended between life and death.\u00a0 Take me unto you\u201d.\u00a0 Though it appears that Bhagavan was pleading here for himself, in fact he was praying\u00a0 for all of us.\u00a0\u00a0<\/span><\/p>\n The \u201cFive Hymns to Arunachala\u201d, composed by Maharshi, vividly describe the longing of\u00a0 a heart for a spiritual union with Arunachala.\u00a0 The invocatory verse says:\u00a0 \u201cThe beacon light that shines at Arunamalai is considered as the centre of the universe and the mere sight of it would remove the notion of\u00a0 \u201cI\u201d, turn the mind inward and help to realize the \u201cSelf\u201d. It is a remarkable work that guides the devotees to the path of knowledge (Jnana).\u00a0 The most outstanding work of devotion that hails the glory of Arunachala, is \u2018Aksharamanamalai\u2019 (Marital Garland of Letters) where Bhagavan, like a bride yearning for union with her lover, seeks to immerse himself\u00a0 with Arunachala.\u00a0\u00a0 In one verse, he says:\u00a0 \u201cOh! Arunachala, who roots out the ego of those who thinks of you in their heart, I worship you\u201d.\u00a0\u00a0 In another verse (11), he says: \u00a0\u201cWhen sensual desires are pulling me, Oh! Arunachala, is it right for you to remain in sleep?\u201d he says in another verse. A devotee being the subject and the God, on which he expresses his devotion being the object, implies admission of duality.\u00a0 Adwaita is a doctrine that seeks to remove the concept of duality and realise the God within. The Aksharamanamalai gives us the message that through pure devotion one can attain the highest state of Advaita, the state of being one with Arunachala.\u00a0\u00a0 \u201cWhen a devotee asked Bhagavan what the underlying message of Aksharamanamalai, Bhagavan said that the best way to know the meaning of\u00a0 Aksharamanamalai is to recite it.\u201d<\/span><\/p>\n Once Bhagavan was intensely look at Arunachala mountain and the devotee nearby asked:\u00a0 \u201cAre you looking at the mountain?\u201d\u00a0 Bhagavan said, \u201cNo, I am looking at myself.\u00a0 Bhagavan has totally identified himself with the Arunachala Mountain.\u00a0 On another occasion he said: \u201cJust as you identify yourself with the body, I identify myself with the hill\u201d.\u00a0<\/span><\/p>\n Girivalam\u2019 (circumambulation), the practice of going round the sacred Hill, reciting the songs of devotion is a time-honoured tradition.\u00a0 Girivalam of Arunachala Mountain, where divine air prevails, is considered as panacea for all the ills of life.\u00a0\u00a0\u00a0\u00a0 The devotees should go round the hill either in mouna (silence) or dhyana (meditation) or japa (repetition of Lord\u2019s name) or bhajan (singing praises).\u00a0\u00a0 Maharshi firmly held the view that physical disability, old age sickness or any other consideration should not deter one in undertaking the Girivalam because the spiritual benefits that one derives far outweigh the strain and hardship involved.\u00a0 According to him, the devotee would overcome all obstacles by walking the nine-mile road around the hill with determination and devotion.\u00a0\u00a0\u00a0\u00a0\u00a0 On another occasion, Maharshi said:\u00a0\u00a0 \u201cReally, it is difficult to describe the pleasure and happiness one gets by the practice of Girivalam.\u00a0 The body gets tired, the sense organs lose their strength and all the activities of the body become absorbed within.\u00a0 As one continues to walk, the body overcomes all weaknesses and impurities,\u00a0 gains good health and strength.\u00a0\u00a0 The\u00a0\u00a0 varieties of medicinal herbs around the region also create a good impact.\u201d\u00a0\u00a0 It is emphasized that while walking through the region, no other thoughts should enter the mind except that of Arunachala.\u00a0 This is the time, when the devotee remains beyond the influence of body and mind and remains conscious of Self.\u00a0 In other words, even one who is not able to perform Dhyana, automatically gets the power by going through Girivalam route.\u00a0\u00a0 It is a common sight to see pilgrims making their way through the Pradakshina route .\u00a0 The Maharshi often walked around the hill taking the whole day or more than a day.\u00a0\u00a0 However, he gradually reduced the practice when he felt that by drawing the attention, he was causing inconvenience to others.\u00a0 Normally, when\u00a0 Bhagavan gave a piece of advice, he would never ask the person later whether he followed that advice but he held so much importance to Girivalam that he used to insist and even ask \u201cHave you gone?\u201d\u00a0 \u201cOne should walk slowly like a woman who is in the ninth month of pregnancy,\u201d he said.<\/span><\/p>\n Sri Ramana Maharshi is an ocean of peace.\u00a0 He spoke eloquently through silence.\u00a0 Even while sitting before his image and singing Aksharamanamalai, one experiences peace and tranquility. He transcended the the three Gunas and attained the highest state of Turiya.\u00a0 He was a living example of a Karma Yogi which Bhagavan Krishna described in Gita.\u00a0\u00a0 \u00a0He had the direct experience of Self.\u00a0 He was beyond knowledge and ignorance.\u00a0 He was jivanmukta, liberated even while alive.\u00a0 It was said that the existence of such an individual renders truth demonstrable.\u00a0\u00a0 Maharshi has only shed his mortal body.\u00a0 He continues to live with us, guiding us, correcting us, advising us; all that one has to do is to lend his ears, to lend his attention and give up his mind.\u00a0 Maharshi\u2019s parting words should always be kept in mind: \u201c\u201dWhere am I to go, I shall remain with you\u201d.\u00a0\u00a0<\/span><\/p>\n <\/p>\n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n \n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n \u00a0<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" The young age is a very important stage in one\u2019s life.\u00a0 This is the time, like a flower that blooms in the morning, the inherent qualities of the youth unfold, the time when the perfection within manifests and the… Continue Reading →<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-2871","post","type-post","status-publish","format-standard","hentry","category-ramana"],"_links":{"self":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts\/2871","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2871"}],"version-history":[{"count":1,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts\/2871\/revisions"}],"predecessor-version":[{"id":2872,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=\/wp\/v2\/posts\/2871\/revisions\/2872"}],"wp:attachment":[{"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2871"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2871"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.thiruppugazh.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2871"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"http:\/\/www.thiruppugazh.org\/wp-content\/uploads\/2013\/10\/images-4.jpg\")
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