September 1, 1896 was a momentous day in the life of Venkataraman, the young boy from Thiruchuzhi. It was on this day, he reached Tiruvannamalai, the abode of Arunachala; the day Lord Arunachala had taken possession of him. He was no more the Venkataraman who belonged to a family at Thiruchuzhi. Having immersed himself into Arunachala, he had lost his individuality and emerged enlightened, as a Yuga Purusha, the kind of sage who appears once in many generations. He was a Jeevan Mukta moving about in the form of Maharshi. “Transcend yourself from your body and mind identifications and realize your ever-shining Self”, he said. It was amazing that a sage of such magnificence appeared too simple. He lived all his life, almost half a century, close to Arunachala Mountain till he attained the state of Samadhi on April 14, 1950. Seldom humanity has witnessed a sage of such infinite grace. There was something unique in his personality that attracted the aspirants towards him. He did not speak but his mere presence gave them a great sense of fulfillment, satisfaction and vision. Some went back satisfied and most of them came back to imbibe the nectar of knowledge that emanated from him.

The whole world was moved by the spiritual power of Maharshi. Many scholars, statesmen, philosophers and saints called on him and there were aghast by the divine power that emanated from him. They stood motionless and speechless in his presence. They could experience the presence of a Jivan Mukta before them. It was clear that he carried his body as an unavoidable instrument. He had overcome time, distance and space. The very thought of Ramana Maharshi brings to mind the image of a saint, wearing a loin cloth, holding a Dhanda (staff) on hand and his benign eyes starring at you. Those were the benign eyes but they pierced through you, studied and communicated with you. He was a unique personality and though the world saw him as a towering spiritual leader he saw himself as an ordinary soul. He was gentleness personified, but behind the gentleness, the calmness and humility, one could discern a rocklike firmness that marked his commitment and conviction. He was unmoving (Achala), still and yet compassionate and considerate. He symbolized the Tiruvannamalai Mountain that reflected grace and compassion beneath the rocky surface. Whether it is an occasion of joy or grief, he remained calm and composed, never showing any signs of emotion. Mostly, he maintained a divine silence.

The time he has not spoken was more than the time he had spoken. He used very few words and used them selectively and every word conveyed a deep meaning and made a profound impact. Going through the "Talks with Sri Ramana Maharshi", one is amazed at the vastness of his knowledge and the instantaneous answers he gave, every word revealing the eternal truth.

Perhaps, never before a saint had fielded questions of wide-ranging and complex nature with so much ease, clarity and reason as Ramana Maharshi. Whatever the nature of questions, he handled them deftly and shortly, using minimum words and sometime even without using any word. The seemingly complex questions that were posed at him lost all their relevance or looked trivial the moment he answered them. Invariably, Maharshi put all the questioners in right perspective. "He first met every questioner on his own ground and then slowly steered the questioner round to the source of all problems - the Self - the realisation of which he held to be the universal panacea."

He explained his theory logically, rationally and reasonably and there was no need for any elaboration or counter question. Sometime, he prompted the questioner to find the answer for himself by saying: "ask yourself who raises this question". He was Jnana personified; one who has answers to all questions that bothered humanity. That is why saints, sages, devotees and people in general congregated before him to find their true identity.

Swami Yogananda, the founding head of a Spiritual Centre at Los Angeles came down to meet Maharshi. He asked Maharshi how to bring about a spiritual awakening among the people. Bhagavan replied: "It depends on the level of understanding of each devotee and the spiritual maturity one has attained. There cannot be a general concept that suits all". There were some who thought that Maharshi would bring instant solution to the path of liberation. "Grace do help" he used to explain "but do not count only on grace. Come out of your ignorance and pursue your mission with dedication" he would say.

Maharshi believed that the highest end of any human endeavour is to realise the Self and abide by the Self. Once, the Self is realised, one is liberated from various bondages and becomes Jeevan Mukta. Though Maharshi himself attained this level, he never believed in advocating, much less persuading anyone to accept his principles. He had shown the way and left the freedom to choose to the seekers. However, he encouraged them to observe, analyse and enquire. He stopped short of giving a general advice to the devotees, but never referred about it subsequently.

Self-Realisation formed the core of Maharshi’s teaching and he lived all through as a realised sage, as one always abiding by his self. He was a Jeevan Mukta who had liberated himself from the world of illusion. He lived in the world and yet away from it. He lived on his body and yet away from it. "As one lets go the leaf after eating the food, the seer sheds his body", he said. Some showered on him flowers of appreciation and some urchins threw stones at him but, neither the bouquets nor brickbats made any impact on him and he remained his usual self. He lived beyond his body, mind and ego. Neither the praises nor abuses affected him the least. Once, a devotee has compiled a book on Maharshi’s life wherein he had erroneously mentioned Sri Ramana having got married. He then presented the book to Maharshi himself for correction and editing. After going through the contents, Maharshi smiled for a while and returned the manuscript pointing out only certain spelling mistakes! On another occasion, when devotees were chanting hymns in praise of Maharshi, he too joined them in singing as if he has nothing to do with whom the praises were showered. He had detached himself totally from his body and mind.

We find traces of Adi Sankara’s doctrine in Maharshi’s teachings. He quoted verses from Veda, Upanishad and Gita, recalled doctrines from different philosophies like Sanghya and Ajata, cited instances from the life of Namdev, the devotee of Vittoba and exemplified the devotion of Manikkavachagar and Jnana Sambhandar. He made reference to Kandar Anubuti of saint Arunagirinathar, recollected events from Puranas and quoted the teachings of Ramakrishna Paramahamsa. It was amazing how he acquired such extensive knowledge on spirituality with limited access to scriptures or devotional literatures. Considering the fact that he spent least time on reading, the scriptural knowledge he possessed is baffling. If such a question was posed to Maharshi, his answer might be: "Self-knowledge is self-sufficient." To a pointed question how the flame of devotion was kindled in his heart, Maharshi said that he happened to read Periapuranam in his younger days and that perhaps would have instilled the light of devotion in him. But apart from Periapuranam and few books like Viveka Chodamani, he had not studied scriptures deeply but by a flash or like a lightening, he became a Jnani at a young age. When his uncle Nellayappar came to Gurumurtam, he nursed his own doubts about the sage-turned Venkataraman. In fact, he did ask a saint sitting nearby whether the Maharshi knew anything about spirituality. From the perspective of a common man, Iyer’s doubts were genuine because he knew that Venkataraman neither had any formal education nor any ‘exposure’ to spirituality. Soon Nellayappar would have realised how wrong he was in viewing a divine personality from a human perspective.

Apart from being a Spiritual Guru, he was a poet of exemplary vision and wisdom. All saints are not endowed with poetic skill and all poets are not endowed with saintly qualities. We find in Maharshi’s works a harmonious blending of poetic beauty and saintly wisdom. Never before, the two qualities got combined as ideally as in Akshara Mana Malai or Ullathu Narpadu. They were noted for the brevity of words, for the vast meaning and universal appeal.

His magnum opus, ‘Ullathu Narpadu’ has been wonderfully composed using the word "Ullathu" with different meanings and in different context. It was at once a great literary masterpiece and also an outstanding work of jnana. He composed many works in various versions, like songs, poetic verses, literary works, commentaries, interpretations, translations etc. "Oh Arunachala, show me the Self by yourself", he said. (Thane Thane Thathuvam Ithanai Thane Kattuvai Arunachala). He composed other great works like Upadesa Unthiyar, Ekanma Panchakam, Upadesa Noon Malai, Dhakshinamurthi Stotra etc. There were different and diverse occasions; a birthday celebration, a meeting with saints and poets, a chance physical contact with an insect, an occasion to compliment Muruganar, a time to condole the death of cow, Lakshmi and time for Appalam preparation. In all such occasions, the poet in Bhagavan came out in flying colours. He expressed them in beautiful Tamil, Telugu, Malayalam and when occasion demanded, in English. Talking of birthday celebrations, he said: "Oh My dear friends, who celebrate birth day as a great event? This is an occasion when we should ponder over how this body and mind have come about and where this ego originates. If at all we have to celebrate, we should celebrate that day when we become independent of our physical and mental affiliations, immerse ourselves into that Supreme Reality and liberate ourselves from the cycle of repeated births."

There was something amazing about his personality. He was very accessible and yet beyond reach. There were many who moved closely with him but none of them could figure out what it was that made him what he was. They were close acquaintance and still they could not guess what his response could be in a given situation. There were similar situations where questions already raised many times earlier were asked again but every time Maharshi’s response differed from the earlier one. Invariably his answers went against normal human notions and beliefs. Someone would have solicited his advice on taking Sanyasa (sainthood) and someone would have asked him about different forms of devotion like Nama Sangeerthanam. Invariably, Bhagavan’s answers were found in sharp variation to the notions commonly entertained by the people. At one stroke he dispelled the misconceptions carried by the people for years. When someone asks a particular doubt, he would say: "Find out who is raising the doubt". Yet, when another man raises even an unintelligent question, Maharshi would go to greater length in explaining it. He would take minute care in the preparation of food. He would go round the kitchen, cut vegetables, grind the coconut, stitch the leaves and take great interest in preparing the delicacies but when it comes to taking the food, all his interest would have waned. He ate very little or sometime did not eat all. He cannot be known by a human mind. Undoubtedly, he was a realised saint whom no one, with a human mind-set, could comprehend.

Talking about food brings up another notable quality of Bhagavan; his insistence on being treated equally. Disciples saw him as Bhagavan, as God incarnate but left to him he did not consider him different from others. The Self in him is the reflection of the same Self in others. He was very particular that he be treated equally in all matters. This quality became evident in dinning hall where Bhagavan took food with others. He sat with others so that any special treatment given to him became obvious. Once, Bhagavan suddenly stopped eating. When enquired, it came to light that the servers who were stingy with others became very generous towards Bhagavan. Apparently, the sharp eyes of Bhagavan did not fail to notice anything that went against normal code of conduct. When Bhagavan’s health showed signs of decline, a devotee suggested "Why not take some healthy food or juice"? "True, but I cannot afford" came the reply from Bhagavan. "How come, a healthy food or an orange juice is not going to cost you much" said the devotee. "Just think; there are over 200 people here. How can we arrange for them all", asked Bhagavan. Bhagavan never considered himself as separate from others. He said that anything that is served to him in excess, depriving the need of others, is equivalent to poison.

One may realise the futility of the body and yet acknowledge its existence and attend to its unavoidable needs. Just as one who uses the spoon to taste a sweet delicacy, one uses his body as a tool in his spiritual journey. The body is ever changing and the Jnani does not even see whether such a body exists in him. The Jeevan Mukta, who ever remains conscious of his Self, neither experiences the presence nor the absence of body. Bhagavan was not even conscious of his body. Even when the painful surgery was conducted on his body, it made no impact on him. He lived a life totally independent of his body. Thanks to his disciples, they kept the burning flame of Bhagavan’s life alive by attending to the basic needs of his body. Knowing his contempt towards his body, they were aware that Bhagavan could cast off his body at an appropriate time.

Maharshi did not believe in performing miracles. There was no necessity for him to convince anyone the value of his teachings and there was no need to bring anyone to his line of thinking. But miracles did happen even without Maharshi’s knowledge. There were instances when devotees of Maharshi silently prayed for fulfillment of certain wishes and they found to their surprise all their unexpressed wishes being fulfilled. Maharshi had no occasion to know such wishes but devotees experienced his grace. In fact, miracles did happen, where necessary, even without Maharshi being aware of it. It was clear that a divine power emanated from him.

Maharshi did not favour initiating any one to the order of Sanyasa or giving a formal advice (Upadesa Mantra). According to Maharshi, a Guru, however learned or enlightened, cannot give one what is already within him, which can be known by the simple method of Vichara. That which is originated from the Self alone is permanent and that which is given by someone cannot last for long. A person who already possesses something precious need not seek it elsewhere. In fact, Guru is right in the heart. The Self is Guru. Of course, as long as the individual believes himself to be the body, he needs the guidance of a Guru. However, Guru might help the Sadhaka to remove the impediments or Upadhis. There were occasions when Maharshi silently transmitted his grace through silence, through his benign eyes and through his gentle touch and the devotees experienced a great sense of elation. Gravitated by his immense spiritual power, many devotees, even those who had no occasion to meet the saint, adopted Maharshi as their Manaseeka Guru, (mentally adopted Guru).

Swami Sidheswarananda, Head of Ramakrishna Mission said: "Maharshi has postulated a philosophy which is the essence of Vedanta. He discovered Truth on his own experience. He experienced the 'Self' in its supreme, self-effulgent form. He experienced the Brahman. He experienced the Knowledge Absolute. He experienced the Truth. The existence of such individuals who are living incarnations of Truth renders the Truth demonstrable". The mere presence of Maharshi brought the image of Lord Siva before his disciples. Rightly therefore he was called Bhagavan. His divine presence and grace is still felt by devotees all over. "Where can I go?" He said; when devotees expressed concern about his death. He lives even now through his teachings, through his songs and through his grace.

(Excerpts from the forthcoming book "Reflections on Sri Ramana Maharshi" being authored by V.S. Krishnan)