Ramanar Books In Tamil Pdf

[Gaetan Boren]

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He was born in Tiruchuli, Tamil Nadu, India in 1879. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him,[4] and in 1896, at the age of 16, he had a "death-experience" where he became aware of a "current" or "force" (avesam) which he recognized as his true "I" or "self",[web 1][5] and which he later identified with "the personal God, or Iswara",[web 1][note 2] that is, Shiva. This resulted in a state that he later described as "the state of mind of Iswara or the jnani".[web 1][note 3] Six weeks later he left his uncle's home in Madurai, and journeyed to the holy mountain Arunachala, in Tiruvannamalai, where he took on the role of a sannyasin (though not formally initiated), and remained for the rest of his life.

He attracted devotees that regarded him as an avatar of Shiva and came to him for darshan ("the sight of God"). In later years, an ashram grew up around him, where visitors received upadesa ("spiritual instruction")[7] by sitting silently in his company or by asking questions.[8] Since the 1930s his teachings have been popularized in the West.[9]

Ramana Maharshi approved a number of paths and practices,[3] but recommended self-enquiry as the principal means to remove ignorance and abide in self-awareness,[web 2][10] together with bhakti (devotion) or surrender to the Self.[web 2]

Both a paternal uncle of his father and his father's brother had become sannyasins.[12] Venkataraman's family belonged to the Smarta denomination, and regularly worshiped Shiva, Vishnu, Ganesha, Surya and Shakti in their home.[13][14]

When Venkataraman was seven he had his upanayana,[15] the traditional initiation of the three upper varnas into Brahmanical learning and the knowledge of Self. He had a very good memory, and was able to recall information after hearing it once, an ability he used to memorize Tamil poems.[15]

Narasimha notes that Venkataraman used to sleep very deeply, not waking from loud sounds, nor even when his body was beaten by others.[16][17] When he was about twelve years old, he may have experienced spontaneous deep meditative states. Sri Ramana Vijayam, the Tamil biography that first appeared in the 1920s, describes a period a few years before the death-experience in Madurai:

Some incomplete practice from a past birth was clinging to me. I would be putting attention solely within, forgetting the body. Sometimes I would be sitting in one place, but when I regained normal consciousness and got up, I would notice that I was lying down in a different narrow space [to the one where I had first sat down].[note 4]

When he was about eleven his father sent him to live with his paternal uncle Subbaiyar in Dindigul as he wanted his sons to be educated in the English language, so that they would be eligible to enter government service. Only Tamil was taught at the village school in Tiruchuzhi,[15] which he attended for three years.[18] In 1891, when his uncle was transferred to Madurai, Venkataraman and his elder brother Nagaswami moved with him. In Dindigul, Venkataraman attended a Hindu School where English was taught,[15] and stayed there for a year.[18]

In November 1895 Venkataraman realized that Arunachala, the sacred mountain, was a real place.[21] He had known of its existence from an early age, and was overwhelmed by the realisation that it really existed.[21] During this time he also read Sekkizhar's Periyapuranam, a book that describes the lives of the 63 Nayanmars, which "made a great impression" on him,[22][web 3] and revealed to him that "Divine Union" is possible.[21] According to Osborne, a new current of awareness started to awaken during his visits to the Meenakshi Temple at Madurai, "a state of blissful consciousness transcending both the physical and mental plane and yet compatible with full use of the physical and mental faculties".[23] But Ramana Maharshi later stated that he remained uninterested in religion or spirituality until his awakening eight months later.[web 3]

According to Narasimha, in July 1896,[22][note 5] at age 16, he had a sudden fear of death. He was struck by "a flash of excitement" or "heat", like some avesam, a "current" or "force" that seemed to possess him,[web 1] while his body became rigid. A process of self-enquiry was initiated, asking himself, "what it is that dies?" He concluded the body dies, but this "current" or "force" remains alive, and recognized this "current" or "force" as his Self, which he later identified with "the personal God, or Iswara".[web 1][note 6][note 2]

In one of his rare written comments on this process Ramana Maharshi wrote, "inquiring within Who is the seer? I saw the seer disappear leaving That alone which stands forever. No thought arose to say I saw. How then could the thought arise to say I did not see."[web 5]

Later in life, he called his death experience akrama mukti, "sudden liberation", as opposed to the krama mukti, "gradual liberation" as in the Vedanta path of jnana yoga.[web 3][note 7] It resulted in a state of mind which he later described as "the state of mind of Iswara or the jnani:"[web 1]

After reading the language of the sacred books, I see it may be termed suddha manas [pure mind], akhandakara vritti [unbroken experience], prajna [true knowledge] etc.; that is, the state of mind of Iswara or the jnani."[web 1]

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".[web 3] Avoiding company, he preferred to sit alone, absorbed in concentration on this current or force,[31] and went daily to the Meenakshi Temple, ecstatically devoted to the images of the 63 Nayanmars and of Nataraja, wanting "the same grace as was shown to those saints",[web 3] praying that he "should have the same bhakti that they had"[web 3] and "[weeping] that God should give me the same grace He gave to those saints".[web 3][11][note 8]

Knowing his family would not permit him to become a sanyassin and leave home, Venkataraman slipped away, telling his brother he needed to attend a special class at school.[33] Venkataraman boarded the train on 29 August 1896 and reached Tiruvannamalai on 1 September 1896 where he remained for the rest of his life.[citation needed]

When Maharshi arrived in Tiruvannamalai, he went to the temple of Arunachaleswara.[34] He spent the first few weeks in the thousand-pillared hall, then shifted to other spots in the temple, and eventually to the Patala-lingam vault so that he could remain undisturbed. There, he spent days absorbed in such deep samādhi that he was unaware of the bites of vermin and pests. Seshadri Swamigal, a local saint, discovered him in the underground vault and tried to protect him.[33] After about six weeks in the Patala-lingam vault, he was carried out and cleaned up. For the next two months he stayed in the Subramanya Shrine, so unaware of his body and surroundings that food had to be placed in his mouth to keep him from starving.

In February 1897, six months after his arrival at Tiruvannamalai, Ramana Maharshi moved to Gurumurtam, a temple about a mile away.[35] Shortly after his arrival a sadhu named Palaniswami went to see him.[36] Palaniswami's first darshan left him filled with peace and bliss, and from that time on he served Ramana Maharshi as his permanent attendant. Besides physical protection, Palaniswami would also beg for alms, cook and prepare meals for himself and Ramana Maharshi, and care for him as needed.[37] In May 1898 Ramana Maharshi moved to a mango orchard next to Gurumurtam.[38]

Osborne wrote that during this time Ramana Maharshi completely neglected his body.[37] He also ignored the ants which bit him incessantly.[35] Gradually, despite Ramana Maharshi's desire for privacy, he attracted attention from visitors who admired his silence and austerities, bringing offerings and singing praises. Eventually a bamboo fence was built to protect him.[35]

While living at the Gurumurtam temple his family discovered his whereabouts. First, his uncle Nelliappa Iyer came and pleaded with him to return home, promising that the family would not disturb his ascetic life. Ramana Maharshi sat motionless, and eventually his uncle gave up.[39]

Soon after this, in February 1899, Ramana Maharshi left the foothills to live in Arunachala.[41] He stayed briefly in Satguru Cave and Guhu Namasivaya Cave before taking up residence at Virupaksha Cave for the next 17 years, using Mango Tree cave during the summers, except for a six-month period at Pachaiamman Koil during the plague epidemic.[42]

In 1902, a government official named Sivaprakasam Pillai, with writing slate in hand, visited the young Swami in the hope of obtaining answers to questions about "How to know one's true identity". The fourteen questions put to the young Swami and his answers were Ramana Maharshi's first teachings on Self-enquiry, the method for which he became widely known, and were eventually published as Nan Yar?, or in English, Who am I?.[43]

Many visitors came to him and some became his devotees. Kavyakantha Sri Ganapati Sastri,[note 9] a Vedic scholar of repute in his age, with a deep knowledge of the Srutis, Sastras, Tantras, Yoga, and Agama systems, but lacking the personal darshan of Shiva,[44] came to visit Ramana Maharshi in 1907. After receiving upadesa from him on self-enquiry, he proclaimed him as Bhagavan Sri Ramana Maharshi. Ramana Maharshi was known by this name from then on.[45] Ganapati Sastri passed on these instructions to his own students, but later in life confessed that he had never been able to achieve permanent Self-abidance. Nevertheless, he was highly valued by Ramana Maharshi and played an important role in his life.[44]

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