Saints, Teachers, and Seekers in the Indian Tradition
Ramana Maharshi
Master of Self-inquiry at Arunachala

A picture of Ramana Marharshi
Ramana Maharshi

Ramana Maharhshi was a guru of international renown from southern India who taught during the first half of the twentieth century. He was born in 1879 near Madurai, Tamilnadu. His father was a farmer. He was the second of three sons. The family was religious, giving ritual offerings to the family deity and visiting temples. One unusual aspect of his family history was a curse that was put on the family by a wandering monk who was refused food by a family member. The monk decreed that in every generation, one child in the family would renounce the world to lead a religious life.

Ramana was largely disinterested in school and absent-minded during work. He had a marked inclination towards introspection and self-analysis. He used to ask fundamental questions about identity, such as the question "who am I?". He was always seeking to find the answer to the mystery of his own identity and origins.

One peculiar aspect of Ramana's personality was his ability to sleep soundly. He could be beaten or carried from one place to another while asleep, and would not wake up. He was sometimes jokingly called "Kumbhakarna" after a figure in the Ramayana who slept soundly for months.

In the summer of 1896, Ramana went into an altered state of consciousness which had a profound effect on him. He experienced what he understood to be his own death, and later returned to life.

He also had spontaneous flashes of insight where he perceived himself as an essence independent of the body. During these events, he felt himself to be an eternal entity, existing without reliance on the physical body or material world.

Along with these intuitions came a fascination with the word "Arunachala" which carried associations of deep reverence and a sense that his destiny was closely intertwined with this unique sound. At the age of sixteen, Ramana heard that a place called Arunachala actually existed (the modern town's name is Tiruvannamalai) and this brought him great happiness.

Ramana was nearing the end of high school when a careless criticism describing him as a person not fit to be a student jarred him into making a final decision to leave school. He had been reading a book on famous Tamil saints and resolved to leave home and lead the life of a religious seeker. Naturally, he planned to go to Arunachala, the place which was the focal point of all his religious ideals.

When he was seventeen years old, Ramama left for Arunachala, arriving after four days of mostly train travel. He went directly to the central shrine at the temple and addressed the Shiva symbol (linga) stating he had given up everything and come to Arunachala in response to the god's call.

Ramana spent ten years living in temples and caves meditating, and pursuing spiritual purification, keeping the disciplines of silence and non-attachment. At this point, his reputation as a serious teacher (he was called Brahma Swami) began to grow and other seekers began to visit him. His disciples, some of whom were learned individuals, began to bring him sacred books. He became conversant with the religious traditions of South India written in the different regional languages.

Early disciples had a difficult time learning about Ramana's background and even his native language because he was silent and refused to speak. As time passed he ceased his ascetic phase and began to live a more normal life in an ashram setting. Many people came to visit him with a variety of problems, from both India and abroad.

Ramana's disciples constructed an ashram and temple, and space the accommodate the many visitors. All ate the same food and Ramana sat with the rest of the people during meals and did not expect special treatment. The ashram was a sanctuary for animals and Ramana had great fondness for the cows, monkeys, birds, and squirrels that inhabited the grounds.

Ramana continued to practice the method of inquiry into the nature of the self best expressed by the question "who am I?".

Ramana was not a guru in the classic sense of a teacher who gives instruction on a regular basis or gives mantras during initiation. In fact, if the seeker wanted to practice repetition of a mantra rather than the "who am I?" method of self inquiry, he recommended repeating the pronoun "I" or the phrase "I am" rather than repeating sacred Sanskrit words or the names of gods. This focused the person's mind on "being itself" or the mystery of their own awareness rather than an external object or word.

However, Ramana did give informal initiations using a special glance, or touch, or in dreams. Lex Hixon writes:

... although the Guru , or teacher is within everyone as primal awareness, an illuminated sage can push us in the direction he described as inward in the sense of being more primary, or primal. Ramana could give this initiatory push by touch or by glance. Seated in silence, he would suddenly turn, fix one with an intense gaze, and the person would become directly aware of the right-hand Heart (the spiritual center of one's awareness) and its vibrant current of primal awareness. Those who experienced the power of Ramana's gaze have reported that the initiation was so clear and vivid that they could never again seriously doubt that the Guru was none other than their own primal conscious being.
(Coming Home, The Experience of Enlightenment in Sacred Traditions by Lex Hixon, Jeremy P. Tarcher - Martin's Press, New York, 1989, p. 46)

Some years ago, the author met a saint who called himself Sunyata. He was Danish but had been invited to come to India by Rabindranath Tagore, the poet and artist who received the 1916 Nobel Prize for literature. Tagore, while visiting Europe, recognized Sunyata's extraordinary stillness and meditative frame of mind and thought he would find India a welcoming place. Once in India, Sunyata lived as a hermit in silence for almost five decades in the Himalayas with neighbors like Lama Govinda and Dr. Evans-Wentz.

Late in life, Sunyata went to live in the United States and was traveling around visiting seekers and giving informal talks on meditation. He had gone several times to visit Ramana over the years while in India. Describing his first meeting in 1936, he wrote about his experience of Ramana:

Never before had I awared [become aware of] such integral Self-Radiance in any human form, such light of Silence. One was being fed just awaring him. At the first sight of him, I felt no excitement or even awe, no solemnity or ecstasy, simply a calm recognition, a glad contentment, and gratitude in his darshan.

During his brief talk, Sunyata described Ramana's special communication to him that occurred during a later visit in 1940. Sunyata was sitting quietly in meditation when he became aware of a powerful message from Ramana seemingly directed especially at him. Suddenly out of the silence came a burst of light and the following telepathic message in English:

We are always aware of Sunyata

The experience had such a profound effect on him that he adopted the name Sunyata and used it for the rest of his life. Curiously, Ramana used the Buddhist term sunyata which is sometimes translated as the Buddhist Void rather than a Hindu term closer to his own cultural tradition. Sunyata also denotes the empty or insubstantial nature of phenomena.

Such was the power of Ramana's presence that he could have a profound impact on visitors and change the course of their lives in an instant.

Ramana also initiated people in dreams by gazing intently into their eyes, and he would sometimes travel in the subtle body to visit people. He would appear to a disciple hundreds of miles away as a luminous figure, and the person would recognize his appearence in that form. He noted that one's waking life and one's dream life were both a kind of dream each with different qualities of awareness. He referred to them as "dream 1" and "dream 2". He therefore did not make a big distinction between appearing to a waking disciple and a dreaming disciple since he considered both spheres of existence to be dreams.

Ramana recommended renunciation of enjoyment of physical and mental pleasures as a means of entering into a state where the oneness of the self and cosmos could be perceived. He also felt that a person who is not attached to the results of his actions can live in the world like an actor that plays his or her part but is immune to emotional disturbance, because he realizes he is only play-acting on the stage of life.

Ramana was able to demonstrate his own non-attachment when thieves broke into the ashram and he counseled the disciples and visitors to let them have anything they wanted. He remained calm during the incident even when struck by one of the thieves. He also displayed no loss of equanimity at the death of his mother, who had come to live at the ashram after selling the family home.

Ramana developed cancer and when his devotees voiced concern about losing him, he responded with the statement "I am not going anywhere, where shall I go? I shall be there where I am always." He died in April, 1950, sitting in lotus position. The final word that passed from his lips was the sacred syllable OM.

The French photographer Cartier-Bresson was visiting Ramana's ashram as Ramana neared death. He noted the following astronomical event which appeared in the night sky over the sacred mountain Arunachala as Ramana died:

I saw a shooting star with a luminous tail unlike any I had ever seen before moving slowly across the sky and reaching the top of Arunachala, the mountain, disappearing behind it. We immediately looked at our watches. It was 8:47. We raced to the ashram only to find that the master had passed in to Mahanirvana at that exact minute. Nor was this experience only documented by a select few All the English and Tamil papers which arrived this morning from Madras referred to the meteor which had been seen in the sky over the entire state of Madras at 8:47 on the night of April 14 by a large number of people in different places. These eyewitnesses had been struck by its peculiar look and behavior.
Ramana who often circumambulated the sacred mountain as an act of worship seemed to be making his final arc around the mountain as a blazing light in the night sky.

Books on Ramana Maharshi:

Be As You Are by Davis Godman

Day to Day with Bhagavan by Arthur Osbourne

The Collected Works of Ramana Maharshi by Arthur Osbourne

A Search in a Secret India by Paul Brunton

Some of the above books available from:

The Vedanta Press


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