Sivananda Ashram, Rishikesh, founded by Swami Sivananda in 1936.

Sabarmati Ashram where Gandhi stayed.

Traditionally, an ashram (Sanskrit/Hindi: आश्रम) is a spiritual hermitage. Additionally, today the term ashram often denotes a locus of Indian cultural activity such as yoga, music study or religious instruction, the moral equivalent of a studio or dojo.

An ashram would typically, but not always, be located far from human habitation, in forests or mountainous regions, amidst refreshing natural surroundings conducive to spiritual instruction and meditation. The residents of an ashram regularly performed spiritual and physical exercises, such as the various forms of Yoga. Other sacrifices and penances, such as Yajnas were also performed. Many ashrams also served as Gurukuls or residential schools for children.

Ashrams have been a powerful symbol throughout Hindu history and theology. Most Hindu kings, until the Middle Ages, are known to have had a sage who would advise the royal family in spiritual matters, or in times of crisis, who was called the rajguru, which literally translates to royal teacher. A world-weary emperor going to this guru's ashram, and finding solace and tranquility, is a recurring motif in many folktales and legends of ancient India.

Sometimes, the goal of a pilgrimage to the ashram was not tranquility, but instruction in some art, especially warfare. In the Hindu epic Ramayana, the protagonist princes of ancient Ayodhya, Rama and Lakshmana, go to the Rishi Vishvamitra's ashram to protect his Yajnas from being defiled by emissary-demons of Ravana. After they prove their mettle, the princes receive martial instruction from the sage, especially in the use of Divine weapons, called Divyastras (Sanskrit Divya: Divine + Astra: missile weapon; the Sanskrit word 'astra' means missile weapon, such as an arrow, as opposed to 'shastra', which means a hand-to-hand weapon, such as a mace.) In the Mahabharata, Lord Krishna, in his youth, goes to the ashram of Sage Sandipani, to gain knowledge of both intellectual and spiritual matters.

Schools in Maharashtra[link]

Residential schools especially run in the tribal areas of Maharashtra and elsewhere in India are called Ashram Shala or Ashram schools, one such school is the Lok Biradari Prakalp Ashram Shala.^[1][2]

See also[link]

• Christian Ashram Movement
• Matha
• Siddhayatan
• World Brotherhood Colonies

References[link]

Look up आश्रम in Wiktionary, the free dictionary.

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This article may be expanded with text translated from the corresponding article in the Italian Wikipedia. (April 2010) Don't speak Italian? Click here to read a machine-translated version of the Italian article. Click [show] on the right to review important translation instructions before translating. Google's machine translation is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into English Wikipedia. Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article. After translating, {{Translated|it|Mostro di Firenze}} must be added to the talk page to ensure copyright compliance. For more guidance, see Wikipedia:Translation.

Il Mostro redirects here. For the 2008 book, see The Monster of Florence. For the 1994 Roberto Benigni film, see The Monster (1994 film). For the 1977 Italian film, see Il mostro (1977 film).

The Monster of Florence, also known as Il Mostro, is an epithet commonly used for the perpetrator, or the perpetrators, of 16 murders that took place between 1968 and 1985^[1] in the province of Florence, Italy. The same gun and pattern was used in all the murders.

Four local men, Stefano Mele, Pietro Pacciani, Mario Vanni and Giancarlo Lotti were arrested, charged and convicted of the crime at different times. However, these convictions have been criticized and ridiculed in the media, critics suggest that the real killer or killers have never been identified. Several other suspects were arrested and held in captivity at various times, but they were later released when subsequent murders using the same weapon and methods cast doubt on the guilt of the suspects held in captivity.

The English author Magdalen Nabb, wrote the 1996 novel, "The Monster of Florence" based on her extensive research and documents from the actual case. Although a work of fiction, Nabb states that the investigation in the novel was real and keeping it fiction was a protective measure. The 2008 nonfiction book The Monster of Florence, Douglas Preston and Mario Spezi, suggest the same perpetrator as Nabb had identified, Antonio Vinci (the nephew and son of two Sardinian brothers each suspected of being the Monster) is a likely candidate for being the real killer.^[2] Vinci denied this in a Dateline NBC interview with Stone Phillips.^[3][4]

Victims[link]

• August 21, 1968: Antonio Lo Bianco (29) and Barbara Locci (32), lovers, shot to death with a .22 Beretta in Signa, a small town to the west of Florence, while Locci's son Natalino Mele (6) lay asleep in the back seat of the car. The child woke up and, finding his mother dead, fled in fright. At 2 a.m. he arrived in front of a house nearby and knocked on the door, telling the landlord: "Open the door and let me in, I'm sleepy and my Daddy is sick in bed. Then you have to drive me home, because my Mommy and my uncle are dead in their car." Natalino initially said he had run away alone, then changed his story and stated that his father – or maybe an uncle of his, as he used to call "uncle" his mother's lovers – had driven him to the house where he asked for help. Years later he said again that he was alone, but was too shocked to remember exactly what happened on that night. Locci was famous in the town because of her multiple love affairs, and so received the nickname Ape Regina (queen bee). Locci's husband, an ingenuous man named Stefano Mele, was eventually charged with the murder and spent six years in jail, but even while he was in prison, more couples were murdered with the same gun.
• September 15, 1974: Pasquale Gentilcore, barman (19), and Stefania Pettini, accountant (18), teenage sweethearts, were shot to death and stabbed in a country lane near Borgo San Lorenzo while having sex in Gentilcore's Fiat 127 not far from a notorious disco called Teen Club where they were supposed to spend the evening with some friends. Pettini's corpse had been violated with a grapevine stalk and disfigured with 97 stab-wounds. Some hours before the murder, Pettini said something to a close friend about a weird man that terrified her.
• June 6, 1981: Giovanni Foggi, warehouseman (30), and Carmela Di Nuccio, shop assistant (21), engaged. Shot to death and stabbed on a Saturday night, near Scandicci, where they both lived. Di Nuccio's body was pulled out of the car and the killer cut out her pubic area with a notched knife. The next morning, a young voyeur, Enzo Spalletti, went around speaking about the murder before the corpses had been discovered. He spent three months in jail, charged with murder, before the killer exonerated him by killing again.
• October 23, 1981: Stefano Baldi, workman (26), and Susanna Cambi, telephonist (24), engaged and due to be married in a few months' time. Shot to death and stabbed in a park in the vicinity of Calenzano. Cambi's pubic area was cut out like Di Nuccio's. An anonymous person phoned Cambi's mother the morning after the murder, to "talk to her about her daughter". A few days before the homicide, Susanna told her mother that there was somebody tormenting her.
• June 19, 1982: Paolo Mainardi, mechanician (22), and Antonella Migliorini, modiste (20), engaged and due to marry very soon, nicknamed Vinavil (a brand of superglue) as they were inseparable. Shot to death in Mainardi's car while parked on a country road in Montespertoli. This time the killer did not mutilate the female victim. Mainardi (although he had serious injuries) was still alive when found. Police and ambulances were called immediately but Mainardi died some hours later at the hospital. A new reconstruction of the events suggests that, after shooting the couple, the Monster drove Paolo's car for few meters. Then he lost control of the car and he abandoned it where it was finally discovered.^[5]
• September 9, 1983: Horst Wilhelm Meyer (24) and Jens Uwe Rüsch (24), German tourists. Shot to death in their Volkswagen Samba Bus, in Galluzzo. Rüsch's long blond hair and his small build could have deceived the killer into thinking he was a female. Police suspected that they were gay lovers, but this theory has never been corroborated.
• July 29, 1984: Claudio Stefanacci, student (21), and Pia Gilda Rontini, barmaid and cheerleader (18), sweethearts, shot to death and stabbed in Stefanacci's Fiat Panda parked in a woodland area near Vicchio di Mugello. The killer removed the girl's pubic area and left breast. There were reports of a strange man who had been following them in an ice cream parlour some hours before the murder. A close friend of Pia Rontini recalled she had confided that she had been bothered by "an unpleasant man" while working at the bar.
• September 7–8, 1985: Jean Michel Kraveichvili, musician (25), and Nadine Mauriot, tradeswoman (36), lovers, both from Audincourt, France, on a camping vacation in Italy. Nadine was shot to death and stabbed while sleeping in their small tent in a woodland area near San Casciano. Jean Michel was killed a short distance away from the tent while trying to escape. Nadine's corpse was mutilated. Because the killer had murdered two traveling foreigners, there was not yet a missing persons report. The killer sent a taunting note, along with a piece of Nadine's breast, to the state prosecutor, Silvia della Monica, stating that a murder had taken place and challenging local authorities to find the victims. A person hunting mushrooms in the area discovered the bodies of Mauriot and Kraveichvili a few hours before the letter arrived on the prosecutor's desk.

Books and movies[link]

The 2011 e-book The True Stories of the Monster Of Florence by Jacopo Pezzan and Giacomo Brunoro (April 2011) gives a detailed account of all the murders and the different investigative theories.

The 1996 book "The Monster Of Florence" by Magdalen Nabb doubted Pacciani as Il Mostro and was based on actual and extensive case documents.

The 2008 book The Monster of Florence: A True Story by Douglas Preston and Mario Spezi casts doubts on the culpability of Pacciani as Il Mostro. Writer/producer Christopher McQuarrie has purchased the screen rights to the book.

In 1986 a movie was produced by the Italian film director Cesare Ferrario based on the original book of Mario Spezi, The Monster of Florence (1983).

References[link]

External links[link]

• The Monster of Florence at Crime Library
• "The Monster of Florence", TIME
• A shorter account on Douglas Preston's narrative can be found here: "The Monster of Florence", The Atlantic
• A Map of the murders can be found here: [1]
• 2004 interview with the author Magdalen Nabb here: [2] detailing her research on the case and Mario Spezi

Sri Ramana Maharshi
Ramana Maharshi when he was about 60 years old
Born	(1879-12-30)30 December 1879 Tiruchuzhi
Died	14 April 1950(1950-04-14) (aged 70) Sri Ramana Ashram in Arunachala
Birth name	Venkataraman Iyer
Philosophy	Advaita Vedanta
Quotation	Of all the thoughts that rise in the mind, the thought 'I' is the first thought.

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v t e

Sri Ramana Maharshi (Tamil: ரமண மஹரிஷி) (December 30, 1879 – April 14, 1950), born Venkataraman Iyer, was a Hindu spiritual master ("jnani"). He was born to a Tamil-speaking Brahmin family in Tiruchuzhi, Tamil Nadu. After experiencing at age 16 what he later described as liberation (moksha), he left home for Arunachala, a mountain considered sacred by Hindus. He lived at the mountain for the rest of his life. Although born a Brahmin, he declared himself an "Atiasrami", a Sastraic state of non-attachment to anything in life and beyond all caste restrictions.^[1] The ashram that grew around him, Sri Ramana Ashram, is situated at the foothill of Arunchala, to the west to the pilgrimage town of Tiruvannamalai.

Sri Ramana Maharshi maintained that the purest form of his teachings was the powerful silence which radiated from his presence and quieted the minds of those attuned to it. He gave verbal teachings only for the benefit of those who could not understand his silence (or, perhaps, could not understand how to attain the silent state).^[2] His verbal teachings were said to flow from his direct experience of Atman as the only existing reality.^[3] When asked for advice, he recommended self-enquiry as the fastest path to moksha. Though his primary teaching is associated with Non-dualism, Advaita Vedanta, and Jnana yoga, he recommended Bhakti to those he saw were fit for it, and gave his approval to a variety of paths and practices.^[4]

Life[link]

Family Background[link]

Sri Ramana was born in a village called Tiruchuli (Tiruchuzhi) near Aruppukkottai, Madurai in Tamil Nadu, South India on Arudra Darshanam day, into an orthodox Hindu Tamil (Iyer) family, the second of four children of Sundaram Iyer (1845?-1892), from the lineage of Parashara, and Azhagammal (?-1922), and named Venkataraman at birth. His siblings were Nagaswamy (1877–1900), Nagasundaram (1886–1953) and sister Alamelu (1891/92-1953). Venkataraman's father was a respected pleader.^[5]

Childhood[link]

Venkataraman seemed a normal child with no apparent signs of future greatness. He was popular, good at sports, very intelligent but lazy at school, indulged in an average amount of mischief, and showed little religious interest. He did have a few unusual traits. When he slept, he went into such a deep state of unconsciousness that his friends could physically assault his body without waking him up. He also had an extraordinary amount of luck. In team games, whichever side he played for always won. This earned him the nickname 'Tangakai', which means 'golden hand'.^[6] When Venkataraman was about 11, his father sent him to live with his paternal uncle Subbaiyar in Dindigul because he wanted his sons to be educated in English so they would be eligible to enter government service, and only Tamil was taught at the village school in Tiruchuzhi. In 1891, when his uncle was transferred to Madurai, Venkataraman and his elder brother Nagaswami moved with him. In Dindigul, Venkataraman attended a British School.

The Awakening[link]

In 1892, Venkataraman's father Sundaram Iyer suddenly fell seriously ill and unexpectedly died several days later at the age of 42.^[7] For some hours after his father's death he contemplated the matter of death, and how his father's body was still there, but the 'I' was gone from it.

After leaving Scott's Middle School, Venkataraman went to the American Mission High School. One November morning in 1895, he was on his way to school when he saw an elderly relative and enquired where the relative had come from. The answer was "From Arunachala."^[8] Krishna Bikshu describes Venkataraman's response: "The word 'Arunachala' was familiar to Venkataraman from his younger days, but he did not know where it was, what it looked like or what it meant. Yet that day that word meant to him something great, an inaccessible, authoritative, absolutely blissful entity. Could one visit such a place? His heart was full of joy. Arunachala meant some sacred land, every particle of which gave moksha. It was omnipotent and peaceful. Could one behold it? 'What? Arunachala? Where is it?' asked the lad. The relative was astonished, 'Don't you know even this?' and continued, 'Haven't you heard of Tiruvannamalai? That is Arunachala.' It was as if a balloon was pricked, the boy's heart sank."

A month later he came across a copy of Sekkizhar's Periyapuranam, a book that describes the lives of 63 Saivite saints, and was deeply moved and inspired by it.^[9] Filled with awe, and a desire for emulation, he began devotional visits to the nearby Meenakshi Temple in Madurai and, associated with this bhakti, later reported fever-like sensations.^[10] Soon after, on July 17, 1896,^[9] at age 16, Venkataraman had a life-changing experience. He spontaneously initiated a process of self-enquiry that culminated, within a few minutes, in his own permanent awakening. In one of his rare written comments on this process he wrote: 'Enquiring 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.'.^[6] As Sri Ramana reportedly described it later:

"It was in 1896, about 6 weeks before I left Madurai for good (to go to Tiruvannamalai-Arunachala) that this great change in my life took place. I was sitting alone in a room on the first floor of my uncle's house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden violent fear of death overtook me. There was nothing in my state of health to account for it nor was there any urge in me to find out whether there was any account for the fear. I just felt I was going to die and began thinking what to do about it. It did not occur to me to consult a doctor or any elders or friends. I felt I had to solve the problem myself then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: 'Now death has come; what does it mean? What is it that is dying? This body dies.' And at once I dramatised the occurrence of death. I lay with my limbs stretched out still as though rigor mortis has set in, and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, and that neither the word 'I' nor any word could be uttered. 'Well then,' I said to myself, 'this body is dead. It will be carried stiff to the burning ground and there burn and reduced to ashes. But with the death of the body, am I dead? Is the body I? It is silent and inert, but I feel the full force of my personality and even the voice of I within me, apart from it. So I am the Spirit transcending the body. The body dies but the spirit transcending it cannot be touched by death. That means I am the deathless Spirit.' All this was not dull thought; it flashed through me vividly as living truths which I perceived directly almost without thought process. I was something real, the only real thing about my present state, and all the conscious activity connected with the body was centered on that I. From that moment onwards, the "I" or Self focused attention on itself by a powerful fascination. Fear of death vanished once and for all. The ego was lost in the flood of Self-awareness. Absorption in the Self continued unbroken from that time. Other thought might come and go like the various notes of music, but the I continued like the fundamental sruti note ["that which is heard" i.e. the Vedas and Upanishads] a note which underlies and blends with all other notes.".^[11]

After this event, he lost interest in school-studies, friends, and relations. Avoiding company, he preferred to sit alone, absorbed in concentration on the Self, and went daily to the Meenakshi Temple, ecstatically devoted to the images of the Gods, tears flowing profusely from his eyes.^[12]

Venkataraman’s elder brother, Nagaswamy, was aware of a great change in him and on several occasions rebuked him for his detachment from all that was going on around him. About six weeks after Venkataraman’s absorption into the Self, on August 29, 1896, he was attempting to complete a homework assignment which had been given to him by his English teacher for indifference in his studies. Suddenly Venkataraman tossed aside the book and turned inward in meditation. His elder brother rebuked him again, asking, "What use is all this to one who is like this?" Venkataraman did not answer, but recognized the truth in his brother’s words.^[13]

The Journey to Arunachala[link]

He decided to leave his home and go to Arunachala. Knowing his family would not permit this, he slipped away, telling his brother he needed to attend a special class at school. Fortuitously, his brother asked him to take five rupees and pay his college fees on his way to school. Venkataraman took out an atlas, calculated the cost of his journey, took three rupees and left the remaining two with a note which read: "I have set out in quest of my Father in accordance with his command. This (meaning his person) has only embarked on a virtuous enterprise. Therefore, no one need grieve over this act. And no money need be spent in search of this. Your college fee has not been paid. Herewith rupees two."^[14]

At about noon, Venkataraman left his uncle's house and walked to the railway station. At about three o'clock the next morning, he arrived at Viluppuram and walked into the town at daybreak. Tired and hungry, he asked for food at a hotel and had to wait until noon for the food to be ready. He then went back to the station and spent his remaining money on a ticket to Mambalappattu, a stop on the way to Tiruvannamalai. From there, he set out, intending to walk the remaining distance of about 30 miles (48 km).^[9]

After walking about 11 miles (18 km), he reached the temple of Arayaninallur, outside of which he sat down to rest. When the priest opened the temple for puja, Venkataraman entered and sat in the pillared hall where he had a vision of brilliant light enveloping the entire place. He sat in deep meditation after the light disappeared until the temple priests who needed to lock up the temple roused him. He asked them for food and was refused, though they suggested he might get food at the temple in Kilur where they were headed for service. Venkataraman followed, and late in the evening when the puja ended at this temple, he asked for food and was refused again. The temple drummer who had been watching the rude behaviour of the priests implored them to hand over his share of the temple food to the strange youth. When he asked for water, he was directed to a Sastri’s house. He set out but fainted and fell down, spilling the rice he had been given in the temple. When he regained consciousness, he began picking up the scattered rice, not wanting to waste even a single grain.^[15]

Muthukrishna Bhagavatar was amongst the crowd that gathered around Venkataraman when he collapsed. He was so struck by Venkataraman’s extraordinary radiance and beauty and felt such compassion for him that he led the boy to his house, providing him with a bed and food. It was August 31, the Gokulastami day, the day of Sri Krishna’s birth, and the Bhagavathar's wife was delighted that a young Brahmin boy with the appearance of a mendicant had visited their home that day, and was only too happy to feed him. Afterwards, Venkataraman asked Bhagavatar for a loan of four rupees on the pledge of his ear-rings so that he could complete his pilgrimage. Bhagavatar agreed and gave Venkataraman a receipt he could use to redeem his ear-rings. Venkataraman continued on his journey, tearing up the receipt immediately because he knew he would never have any need for the ear-rings.

On the morning of September 1, 1896, Venkataraman boarded the train and traveled the remaining distance. In Tiruvannamalai he went straight to the temple of Arunachaleswara. There, Venkataraman found not only the temple gates standing open, but the doors to the inner shrine as well, and not a single person, even a priest, was in the temple. He entered the sanctum sanctorum and addressed Arunachaleswara, saying: "I have come to Thee at Thy behest. Thy will be done." He embraced the linga in ecstasy. The burning sensation that had started back at Madurai (which he later described as "an inexpressible anguish which I suppressed at the time") merged in Arunachaleswara. Venkataraman was safely home.^[13]

Early Life at Arunachala[link]

The first few weeks he spent in the thousand-pillared hall, but shifted to other spots in the temple and eventually to the Patala-lingam vault so that he might remain undisturbed. There, he would spend 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.^[16] After about six weeks in the Patala-lingam, 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 or he would have starved.

From there, he was invited to stay in a mango orchard next to Gurumurtam, a temple about a mile out of Tiruvannamalai, and shortly after his arrival a sadhu named Palaniswami went to see him. Palaniswami's first darshan left him filled with peace and bliss, and from that time on his sole concern was serving Sri Ramana, joining him as his permanent attendant. From Gurumurtam to Virupaksha Cave (1899–1916) to Skandasramam Cave (1916–22), he was the instrument of divine protection for Sri Ramana, who would be without consciousness of the body and lost in inner bliss most of the time. Besides physical protection, Palaniswami would also beg for alms, cook and prepare meals for himself and Sri Ramana, and care for him as needed.^[17]

Gradually, despite Sri Ramana's silence, austerities, and desire for privacy, he attracted attention from visitors, and some became his disciples. Eventually, his family discovered his whereabouts. First his uncle Nelliappa Iyer came and pled with him to return home, promising that the family would not disturb his ascetic life. Sri Ramana sat motionless and eventually his uncle gave up.^[18] It was at the temple at Pavalakkunru, one of the eastern spurs of Arunachala, that his mother and brother Nagaswami found him in December 1898. Day after day his mother begged him to return, but no amount of weeping and pleading had any visible effect on him. She appealed to the devotees who had gathered around, trying to get them to intervene on her behalf until one requested that Sri Ramana write out his response to his mother.^[19] He then wrote on a piece of paper, "In accordance with the prarabdha ( destiny to be worked out in current life) of each, the One whose function it is to ordain makes each to act. What will not happen will never happen, whatever effort one may put forth. And what will happen will not fail to happen, however much one may seek to prevent it. This is certain. The part of wisdom therefore is to stay quiet." At this point his mother returned to Madurai saddened.^[13]

Soon after this, in February 1899, Sri Ramana moved further up Arunachala where 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).^[20]

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 Sri Ramana'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?’.^[21]

Several visitors came to him and many became his disciples. Kavyakantha Sri Ganapati Sastri (literally, "One who has poetry in his throat"), a Vedic scholar of repute in his age with a deep knowledge of the Srutis, Sastras, Tantras, Yoga, and Agama systems, came to visit Sri Ramana in 1907. After receiving instructions from him, he proclaimed him as Bhagavan Sri Ramana Maharshi. Sri Ramana was known by this name from then on.^[22]

Discovery by Westerners[link]

It was in 1911 that the first westerner, Frank Humphreys, then a policeman stationed in India, discovered Sri Ramana and wrote articles about him which were first published in The International Psychic Gazette in 1913.^[23] However, Sri Ramana only became relatively well known in and out of India after 1934 when Paul Brunton, having first visited Sri Ramana in January 1931, published the book A Search in Secret India, which became very popular. Resulting visitors included Paramahansa Yogananda, Somerset Maugham (whose 1944 novel The Razor's Edge models its spiritual guru after Sri Ramana),^[24] Mercedes de Acosta and Arthur Osborne. Sri Ramana's relative fame spread throughout the 1940s. However, even as his fame spread, Sri Ramana was noted for his belief in the power of silence and his relatively sparse use of speech, as well as his lack of concern for fame or criticism.^[25] His lifestyle remained that of a renunciate.

Mother's Arrival[link]

In 1912, while in the company of disciples, he was observed to undergo about a 15 minute period where he showed the outward symptoms of death, which reportedly resulted thereafter in an enhanced ability to engage in practical affairs while remaining in Sahaja Nirvikalpa Samadhi. In 1916 his mother Alagammal and younger brother Nagasundaram joined Sri Ramana at Tiruvannamalai and followed him when he moved to the larger Skandashram Cave, where Bhagavan lived until the end of 1922. His mother took up the life of a sannyasin, and Sri Ramana began to give her intense, personal instruction, while she took charge of the Ashram kitchen. Ramana's younger brother, Nagasundaram, then became a sannyasi, assuming the name Niranjanananda, becoming known as Chinnaswami (the younger Swami).

During this period, Sri Ramana composed The Five Hymns to Arunachala, his magnum opus in devotional lyric poetry. Of them the first is Akshara Mana Malai (the Marital Garland of Letters). It was composed in Tamil in response to the request of a devotee for a song to be sung while wandering in the town for alms. The Marital Garland tells in glowing symbolism of the love and union between the human soul and God, expressing the attitude of the soul that still aspires.^[26]

Mother's Death[link]

Beginning in 1920, his mother's health deteriorated. On the day of her death, May 19, 1922, at about 8 a.m., Sri Ramana sat beside her. It is reported that throughout the day, he had his right hand on her heart, on the right side of the chest, and his left hand on her head, until her death around 8:00 p.m., when Sri Ramana pronounced her liberated, literally, ‘Adangi Vittadu, Addakam’ (‘absorbed’). Later Sri Ramana said of this: "You see, birth experiences are mental. Thinking is also like that, depending on sanskaras (tendencies). Mother was made to undergo all her future births in a comparatively short time.".^[27] Her body was enshrined in a samadhi, on top of which a Siva lingam was installed and given the name Mathrubutheswara [Siva manifesting as mother].^[28] To commemorate the anniversary of Ramana Maharshi's mother's death, a puja, known as her Aradhana or Mahapooja, is performed every year at the Mathrubutheswara.

After this, Sri Ramana often walked from Skandashram to her tomb. Then in December 1922, he came down from Skandashram permanently and settled at the base of the Hill, where Sri Ramanasramam is still located today. At first, there was only one hut at the samadhi, but in 1924 two huts, one opposite the samadhi and the other to the north were erected.

The Later Years[link]

The Sri Ramanasramam grew to include a library, hospital, post-office and many other facilities. Sri Ramana displayed a natural talent for planning building projects. Annamalai Swami gave detailed accounts of this in his reminiscences.^[29] Until 1938, Annamalai Swami was entrusted with the task of supervising the projects and received his instructions from Ramana directly.

The 1940s saw many of Sri Ramana's most ardent devotees pass away. These included Echamma (1945), attendant Madhavaswami (1946), Ramanatha Brahmachari (1946), Mudaliar Granny and Lakshmi (1948).^[30] Sri Ramana was noted for his unusual love of animals and his assertion that liberation was possible not only for animals but also for plants: Ramana once spoke of a thorn bush gaining liberation by the Grace of a great saint.^[31] On the morning of June 18, 1948, he realized his favorite cow Lakshmi was near death. Just as he had with his own Mother, Sri Ramana placed his hands on her head and over her heart. The cow died peacefully at 11:30 a.m. and Sri Ramana later declared that the cow was liberated.^[32]

In 1939, at age 21, U.G. Krishnamurti met with Ramana Maharshi. U.G. related that he asked Ramana, "This thing called moksha, can you give it to me?" - to which Ramana Maharshi purportedly replied, "I can give it, but can you take it?". This answer completely altered U.G.'s perceptions of the "spiritual path" and its practitioners, and he never again sought the counsel of "those religious people". Later U.G. would say that Maharshi's answer - which he had originally perceived as "arrogant" - put him "back on track". "That Ramana was a real McCoy," said U.G Krishnamurti.

Sri Ramana was noted for his belief in the power of silence and relatively sparse use of speech. He led a modest and renunciate life, and depended on visitors and devotees for the barest necessities. However, a popular image of him as a person who spent most of his time doing nothing except silently sitting in samadhi is highly inaccurate, according to David Godman, who has written extensively about Sri Ramana. According to Godman, from the period when an Ashram began to rise around him after his mother arrived into his later years, Sri Ramana was actually quite active in Ashram activities until his health failed.^[33]

Final Years[link]

In November 1948, a tiny cancerous lump was found on the Maharshi's arm and was removed in February 1949 by the ashram doctor. Soon, another growth appeared, and another operation was done by an eminent surgeon in March, 1949, with Radium applied. The doctor told Sri Ramana that a complete amputation of the arm to the shoulder was required to save his life, but he refused. A third and fourth operation were performed in August and December 1949, but only weakened him. Other systems of medicine were then tried; all proved fruitless and were stopped by the end of March when devotees gave up all hope. To devotees who begged him to cure himself for the sake of his followers, Sri Ramana is said to have replied, "Why are you so attached to this body? Let it go" and, "Where can I go? I am here."^[12]

By April 1950, Sri Ramana was too weak to go to the hall, and visiting hours were limited. Visitors would file past the small room where he spent his final days to get one final glimpse. Swami Satyananda, the attendant at the time, reports, "On the evening of 14 April 1950, we were massaging Sri Ramana's body. At about 5 o'clock, he asked us to help him to sit up. Precisely at that moment devotees started chanting 'Arunachala Siva, Arunachala Siva'. When Sri Ramana heard this his face lit up with radiant joy. Tears began to flow from his eyes and continued to flow for a long time. I was wiping them from time to time. I was also giving him spoonfuls of water boiled with ginger. The doctor wanted to administer artificial respiration but Sri Ramana waved it away. Sri Ramana’s breathing became gradually slower and slower and at 8:47 p.m. it subsided quietly." Henri Cartier-Bresson, the French photographer, who had been staying at the ashram for a fortnight prior to Sri Ramana’s death, recounted the event:

"It is a most astonishing experience. I was in the open space in front of my house, when my friends drew my attention to the sky, where I saw a vividly-luminous shooting star with a luminous tail, unlike any shooting star I had before seen, coming from the South, moving slowly across the sky and, reaching the top of Arunachala, disappeared behind it. Because of its singularity we all guessed its import and immediately looked at our watches – it was 8:47 – and then raced to the Ashram only to find that our premonition had been only too sadly true: the Master had passed into parinirvana at that very minute." Ramana Maharshi was 71 years old at the time of his death.^[34]

Cartier-Bresson took some of the last photographs of Sri Ramana on April 4, 1950 and went on to take pictures of the mahasamadhi preparations. The New York Times concluded: "Here in India, where thousands of so-called holy men claim close tune with the infinite, it is said that the most remarkable thing about Ramana Maharshi was that he never claimed anything remarkable for himself, yet became one of the most loved and respected of all.".^[35]

Teachings[link]

Sri Ramana's teachings about self-enquiry, the practice he is most widely associated with, have been classified as the Path of Knowledge (Jnana marga) among the Indian schools of thought. Though his teaching is consistent with and generally associated with Hinduism, the Upanishads and Advaita Vedanta, there are some differences with the traditional Advaitic school, and Sri Ramana gave his approval to a variety of paths and practices from various religions.^[4]

His earliest teachings are documented in the book Nan Yar?(Who am I?), first written in Tamil. The original book was published by Sri Pillai,^[36] although the essay version of the book (Sri Ramana Nutrirattu) prepared by Sri Ramana is considered definitive as unlike the original it had the benefit of his revision and review. A careful translation with notes is available in English as 'The Path of Sri Ramana, Part One' by Sri Sadhu Om, one of the direct disciples of Sri Ramana. Selections from this definitive version follow^[37]:

• As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one's self, and as happiness alone is the cause for love, in order to gain that happiness which is one's nature and which is experienced in the state of deep sleep where there is no mind, one should know one's self. For that, the path of knowledge, the inquiry of the form "Who am I?", is the principal means.
• Knowledge itself is 'I'. The nature of (this) knowledge is existence-consciousness-bliss.
• What is called mind is a wondrous power existing in Self. It projects all thoughts. If we set aside all thoughts and see, there will be no such thing as mind remaining separate; therefore, thought itself is the form of the mind. Other than thoughts, there is no such thing as the mind.
• Of all the thoughts that rise in the mind, the thought 'I' is the first thought.
• That which rises in this body as 'I' is the mind. If one enquires 'In which place in the body does the thought 'I' rise first?', it will be known to be in the heart [spiritual heart is 'two digits to the right from the centre of the chest']. Even if one incessantly thinks 'I', 'I', it will lead to that place (Self)'
• The mind will subside only by means of the enquiry 'Who am I?'. The thought 'Who am I?', destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre.
• If other thoughts rise, one should, without attempting to complete them, enquire, 'To whom did they arise?', it will be known 'To me'. If one then enquires 'Who am I?', the mind (power of attention) will turn back to its source. By repeatedly practising thus, the power of the mind to abide in its source increases.
• The place where even the slightest trace of the 'I' does not exist, alone is Self.
• Self itself is God^{[citation needed]}

Sri Ramana warned against considering self-enquiry as an intellectual exercise. Properly done, it involves fixing the attention firmly and intensely on the feeling of 'I', without thinking. It is perhaps more helpful to see it as 'Self-attention' or 'Self-abiding' (cf. Sri Sadhu Om - The Path of Sri Ramana Part I). The clue to this is in Sri Ramana's own death experience when he was 16. After raising the question 'Who am I?' he "turned his attention very keenly towards himself" (cf. description above). Attention must be fixed on the 'I' until the feeling of duality disappears.

Although he advocated self-enquiry as the fastest means to realization, he also recommended the path of bhakti and self-surrender (to one's Deity or Guru) either concurrently or as an adequate alternative, which would ultimately converge with the path of self-enquiry.^[38]

Sri Ramana's teachings and Advaita[link]

Sri Ramana's teachings and the traditional Advaitic school of thought pioneered by Sri Adi Shankara have many things in common. Sri Ramana often mentioned and is known to have encouraged study of the following classical works: Ashtavakra Gita, Ribhu Gita and Essence of Ribhu Gita, Yoga Vasista Sara,^[39] Tripura Rahasya[^[40]], Kaivalya Navaneetam,^[41] Advaita Bodha Deepika,^[42] and Ellam Ondre.^[43] However, there are some practical differences with the traditional Advaitic school, which recommends a negationist neti, neti (Sanskrit, "not this", "not this") path, or mental affirmations that the Self was the only reality, such as "I am Brahman" or "I am He", while Sri Ramana advocates the enquiry "Nan Yar" (Tamil, "Who am I"). Furthermore, unlike the traditional Advaitic school, Sri Ramana strongly discouraged most who came to him from adopting a renunciate lifestyle.

To elaborate:

• The traditional Advaitic (non-dualistic) school advocates "elimination of all that is non-self (the five sheaths) until only the Self remains".^[44] The five kosas, or sheaths, that hide the true Self are: Material, Vital, Mental, Knowledge, and Blissful.

• Sri Ramana says "enquiry in the form 'Who am I' alone is the principal means. To make the mind subside, there is no adequate means other than self-enquiry. If controlled by other means, mind will remain as if subsided, but will rise again"^[45]

Teachers in his tradition[link]

He considered his own guru to be the Self, in the form of the sacred mountain Arunachala. Sri Ramana did not publicize himself as a guru, never claimed to have disciples, and never appointed any successors. While a few who came to see him are said to have become enlightened through association, and there are accounts of private acknowledgements, he did not publicly acknowledge any living person as liberated other than his mother at death. Sri Ramana declared himself an atiasrama^[46](beyond all caste and religious restrictions, not attached to anything in life), and did not belong to or promote any lineage. Despite his non-affiliations,^[47] there are numerous contemporary teachers who publicly associate themselves with Sri Ramana, and some who assert being in his lineage.

His method of teaching was characterized by the following:

1. He urged people who came to him to practice self-enquiry;
2. He directed people to look inward rather than seeking outside themselves for Realization. ("The true Bhagavan resides in your Heart as your true Self. This is who I truly am.");
3. He viewed all who came to him as the Self rather than as lesser beings. ("The jnani sees no one as an ajnani. All are only jnanis in his sight.");
4. He charged no money, and was adamant that no one ever ask for money (or anything else) in his name;
5. He never promoted or called attention to himself. Instead, Sri Ramana remained in one place for 54 years, offering spiritual guidance to anyone of any background who came to him, and asking nothing in return;
6. He considered humility to be the highest quality;
7. He said the deep sense of peace one felt around a jnani was the surest indicator of their spiritual state, that equality towards all was a true sign of liberation, and that what a true jnani did was always for others, not themselves.

Notable followers[link]

Over the course of Sri Ramana's lifetime, people from a wide variety of backgrounds, religions, and countries were drawn to him. Some stayed for the rest of their lives (or his) and served him with great devotion, and others came for a single darshan and left, deeply affected by the peace he radiated.

Quite a number of followers wrote books conveying Sri Ramana's teachings. Sri Muruganar (1893–1973), one of Sri Ramana's foremost devotees who lived as Sri Ramana's shadow for 26 years,^[48] recorded the most comprehensive collection of Sri Ramana's sayings in a work called Guru Vachaka Kovai (The Garland of Guru's Sayings).^[49] Sri Ramana carefully reviewed this work with Sri Muruganar, modifying many verses to most accurately reflect his teaching, and adding in additional verses. Sri Muruganar was also instrumental in Sri Ramana's writing of Upadesa Saram (The Essence of Instruction)^[50] and Ulladu Narpadu (Forty Verses on Reality).^[51] Sri Sadhu Om (1922–1985)^[52] spent five years with Sri Ramana and about 28 years with Sri Muruganar. His deep understanding of Sri Ramana's teachings on self-enquiry are explained in his book The Path of Sri Ramana – Part One.^[53] Suri Nagamma wrote a series of letters to her brother in Telugu, describing Sri Ramana's conversations with devotees over a five year period. Each letter was corrected by Sri Ramana before it was sent. Attendants of Sri Ramana included Palaniswami (from 1897), Kunju Swami (from 1920), Madhava Swami, Ramanatha Brahmachari, Krishnaswami, Rangaswamy, Sivananda, Krishna Bhikshu and Annamalai Swami (from 1928). The devoted ladies who cooked for Bhagavan and his devotees in the ashram kitchen includes, Shantamma, Sampurnamma, Subbalakshmi Ammal, Lokamma, Gowri Ammal and few others.

Paul Brunton's writings about Sri Ramana brought considerable attention to him in the West. Other Westerners who wrote about Sri Ramana include Arthur Osborne (the first editor of the ashram journal, The Mountain Path), Major Chadwick (who ran the Veda Patasala during Ramana's time), Ethel Merston, and S.S. Cohen. More recently, David Godman, a former librarian at the ashram, has written about Sri Ramana's teaching, as well as a series of books (The Power of the Presence) vividly portraying the lives of a number of lesser-known attendants and devotees of Sri Ramana. Swami Ramdas visited Ramana Maharshi while on pilgrimage in 1922, and after darshan, spent the next 21 days meditating in solitude in a cave on Arunachala. Thereafter, he attained the direct realization that "All was Rama, nothing but Rama".^[54]

Maurice Frydman (a.k.a. Swami Bharatananda), a Polish Jew who later translated Nisargadatta Maharaj's work "I Am That" from Marathi to English, was also deeply influenced by Sri Ramana's teachings.

William Somerset Maugham, the English author, wrote a chapter entitled "The Saint" in his last book "Points of View." This chapter is devoted to Ramana Maharshi, whom Maugham had at one time visited before Indian independence. John Mclaughlin, the English jazz fusion guitarist, has said that he was deeply influenced by Ramana Maharshi's ideas.

Indian National Congress politician and freedom-fighter, O. P. Ramaswamy Reddiyar, who served as the Premier of Madras from 1947 to 1949, was also a devoted follower of Ramana Maharshi. Ramaswami Pillai, Balarama Reddy, Ramani Ammal, Kanakammal, Meenakshi Ammal, Perumalswami and Rayar are some of the other long standing devotees who came into the Sannadhi of Bhagavan during his life at Sri Ramanasramam.

Another famous follower of Sri Ramana Maharshi is Jinnuru Nannagaru (born Bhupathiraju Venkata Lakshmi Narasimha Raju),who has taken upon himself the task of taking people to a ‘sorrowless’, and ‘tension-free’ state.

Aksharamanamalai[link]

Many of Ramana Maharshi's followers asked for a hymn to sing while on their rounds for alms. They felt this would help distinguish them from other hermits. After much persuasion, Sri Ramana Maharshi composed Sri Arunachala Aksharamanamalai (The Marital Garland of Letters) in praise of Lord Shiva, manifest as the mountain Arunachala. The hymn consists of 108 stanzas composed in poetic Tamil, praising the formless Shiva as Arunachala and the different aspects of life and salvation that it symbolizes.

Books[link]

Teachings[link]

• The Spiritual Teaching of Ramana Maharshi (ISBN 1-59030-139-0)
• Be as You Are: The Teachings of Sri Ramana Maharshi, by David Godman (ISBN 0-14-019062-7)
• Guru Vachaka Kovai (The Garland of Guru’s Sayings) by Sri Muruganar (ISBN 0-97113-718-8)^[55]
• The Collected Works Of Sri Ramana Maharshi. Contains compositions by Sri Ramana, as well as a large number of adaptations and translations by him of classical advaita works (ISBN 81-88018-06-6)
• The Path of Sri Ramana, Part One and The Path of Sri Ramana, Part Two, by Sri Sadhu Om (ASIN B000KMKFX0)^[56]
• Happiness and the Art of Being: A Layman's Introduction to the Philosophy and Practice of the Spiritual Teachings of Bhagavan Sri Ramana (ISBN 1-4251-2465-8)^[57]
• The Essential Teachings of Ramana Maharshi: A Visual Journey (ISBN 1-878019-18-X)
• Talks with Sri Ramana Maharshi, by Munagal Venkataramiah. Covers the period 1935 to 1939 (ISBN 8-18801-807-4)^[58]
• Reflections: On Talks with Sri Ramana Maharshi, by S.S. Cohen (ISBN 8-18801-838-4)^[59]
• Padamalai: Teachings of Ramana Maharshi, recorded by Sri Muruganar, edited by David Godman (ISBN 0971137137)
• Sri Ramana Gita (The Teachings of Bhagavan Sri Ramana Maharshi), translated by Sri Sankaranarayanan (ISBN 81-88018-17-1)
• The Teachings of Ramana Maharshi in His Own Words, by Arthur Osborne (ISBN 81-88018-15-5)^[60]
• Day by Day with Bhagavan by A. Devaraja Mudaliar. An account of daily discussions during the period 1945 to 1947 (ISBN 81-88018-82-1).
• Gems from Bhagavan, by A. Devaraja Mudaliar (ISBN 8188018058)
• Maha Yoga, by 'WHO' (Lakshmana Sharma), (2002; ISBN 81-88018-20-1)^[61]
• Ramana Puranam, composed by Sri Ramana Maharshi and Sri Muruganar (ISBN 8162890599)
• Origin of Spiritual Instruction, by Bhagavan Sri Ramana Maharshi (ISBN 978-0970366733)
• Who Am I?: The Teachings of Bhagavan Sri Ramana Maharshi, by Ramana Maharshi, introduction by T.M.P. Mahadevan (ISBN 818801804X)
• Ulladu narpadu = Forty Verses On Reality, by Ramana Maharshi, translation and commentary by S.S. Cohen (ISBN 0722401612)

Biographies[link]

• Self-Realization: The Life and Teachings of Bhagavan Sri Ramana Maharshi, by B.V. Narasimha Swami (ISBN 81-88225-74-6)
• Ramana Maharshi and the Path of Self Knowledge, by Arthur Osborne (ISBN 0877280711; http://bhagavan-ramana.org/ramana_maharshi/books/pos/toc.html online text])
• Sri Ramana Leela, by Krishna Bhikshu (ISBN 8182880009)^[62]
• Timeless in Time: Sri Ramana Maharshi, by A.R. Natarajan (ISBN 81-85378-82-7)
• Ramana Maharshi: His Life, by Gabriele Ebert (ISBN 978-1411673502)

Documentary[link]

• The Sage of Arunachala^[63]
• Abide as the Self: The Essential Teachings of Ramana Maharshi^[64]

Reminiscences[link]

• Ramana Pictorial Souvenir Commemorating the Kumbhabhishekam on 18-6-1967. Tiruvannamalai, India: Board of Trustees Sri Ramanasramam. 1969. OCLC 140712.  (Anonymously edited volume with many appreciations and reminiscences from others, plus many quotes from Ramana Maharshi)
• A Sadhu's Reminiscences of Ramana Maharshi, by Major A. W. Chadwick (ISBN 81-88018-37-6)
• Living By The Words of Bhagavan, by David Godman (no ISBN) about Annamalai Swami
• The Power of the Presence, Part One, by David Godman (ISBN 0-9711371-1-0), about several devotees
• The Power of the Presence, Part Two, by David Godman (ISBN 0-9711371-0-2), about several devotees
• The Power of the Presence, Part Three, by David Godman (ISBN 0-9711371-2-9), about several devotees
• Letters from Sri Ramanasramam, by Suri Nagamma (ISBN 81-88018-10-4), contains 273 letters from the period 1945 to 1950, each one corrected by Sri Ramana.
• A Practical Guide to Know Yourself: Conversations with Sri Ramana Maharshi (ISBN 81-85378-09-6)
• Talks With Sri Ramana Maharshi: On Realizing Abiding Peace and Happiness (ISBN 1-878019-00-7)
• Guru Ramana, by S.S. Cohen (ISBN 81-88225-22-3)
• Moments Remembered, Reminiscences of Bhagavan Ramana, by V. Ganesan (ISBN 978-8188018437)
• Living with the Master, Reminiscences by Kunjuswami (ISBN 81-88018-99-6)
• Sri Ramana Reminiscences, by G. V. Subbaramayya

For Children[link]

• Sri Ramana, Friend of Animals: Hobbler and the Monkeys of Arunachala (ISBN 81-8288-047-5)
• Sri Ramana, Friend of Animals: The Life of Lakshmi the Cow
• Ramana Thatha (Grand Father Ramana), by Kumari Sarada (ISBN 81-85378-03-7)
• Ramana Maharshi (Amar Chitra Katha: The Glorious Heritage of India series) (ISBN 81-7508-048-5)
• The Boy Sage, by Geeta Bhatt (author), S.K. Maithreyi (Illustrator) (ISBN 978-8182881129)

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Ramana Maharshi

• The official Bhagavan Sri Ramana Maharshi website
• The official Bhagavan Sri Ramana Maharshi Facebook Page
• Arunachala Ashrama website
• David Godman - Author - contains many articles and translated works of or about Ramana Maharshi
• Site (Comprehensive, extensively sourced information on Ramana Maharshi)
• Kheper article, information on Sri Ramana Maharshi
• The Ramana Maharshi Centre for Learning(RMCL) - established to create greater awareness of the timeless heritage and culture of India, with particular focus on the life and teachings of Bhagavan Sri Ramana Maharshi
• Devotional site

Uttam Kumar (3 September 1926 – 24 July 1980) is one of the most famous names of Indian Bengali Cinema.^[1] Born Arun Kumar Chatterjee in 1926 at Ahiritola, North Calcutta he is widely known as Uttam Kumar and Mahanayak (The great hero). He remains as much of a cultural icon as he had been in his lifetime. A versatile actor, director, producer, singer and music director, his multifaceted talent earned him much acclaim and adulation.^[2]

Early life and family[link]

Uttam Kumar was born in Kolkata in the home of his maternal uncle at Ahiritola, while his ancestral house is on Girish Mukherjee Road, Bhowanipore, Kolkata. After his schooling in South Suburban School (Main), he went for higher studies in Goenka College of Commerce and Business Administration, a college affiliated to the University of Calcutta. He could not, however, complete his studies and started working at the Kolkata Port as a clerk. During this period, he acted in amateur theatre groups. His prodigious joint family had its own theatre group, the Suhrid Samaj, which staged many amateur shows.

Uttam Kumar was the eldest of three sons (Arun, Barun and Tarun) of Satkari Chatterjee and Chapala Debi. The youngest, whose screen name was Tarun Kumar, acted in several Bengali films and grew to become an actor of considerable repute, in screen and on stage. There are several films in which Uttam Kumar and Tarun Kumar starred together like Saptapadi, Sonar Harin, Maya Mriga, Sesh Anka, Deya Neya, Jeeban-Mrityu, Dhanyi Meye,"Mon Niye" Sanyasi Raja, and Agniswar. Uttam Kumar married Gauri Debi [Chatterjee]. Their only son, Gautam, a businessman, died of cancer at the age of 53. His grandson, Gaurav is a Tollywood actor. Pulak Bandyopadhyay, a famous lyricist, was his uncle.Uttam kumar is generally perceived in Bengal as "Mahanayak' means the great actor.

Career[link]

Debut and breakthrough[link]

Uttam's first release was Drishtidan (The gift of sight) directed by Nitin Bose, though he worked in an earlier unreleased film called Mayador (Embrace of affection). He came into prominence in the film Basu Paribar and his breakthrough film was Agni Pariksha that began the roaring success of the all-time romantic pair of Uttam Kumar - Suchitra Sen; though they had first starred in Sharey Chuattor (74 and a half anna). Altogether, this pair starred in about 30 films between 1954 and 1974-75.

Coming in the wake of the Indian Partition of 1947, and unprecedented mass migration from the then East Pakistan to Kolkata (then known as Calcutta), the Uttam-Suchitra pair gave expression to the yearnings of a new, transformed city. They played out on screen the new desires of a young audience trying to come to terms with industrial modernity and a new form of urban existence. The stylized, black-and-white romanticism of landmark Uttam-Suchitra films of the 1950s like "Agni Pariksha", "Shapmochan",Sagarika (1956), Shilpi (1956), or Harano Sur, Indrani, Sabar Uparey, Surjyo Toron reflected a novel, youthful urban desire to break free from the confines of the feudal joint family and set up a nucleated, private space for the couple in love. In contrast to the earlier phase of Bengali cinema mostly dominated by the dramatised style of the New Theaters' films (in the 1940s), the Uttam-Suchitra films were marked by a more naturalistic acting style, a bit dramatic-stylized, soft-focus black-and-white cinematography with chiaroscuro effects, and a more popular and modern form of music that broke away more decisively from earlier dependence on classical types . These features were put in place by a new generation of cinematographers like Dinen Gupta and Ajoy Kar, a fresh batch of directors (Kar himself,Sudhir Mukherjee, Naresh Mitra, Sushil Majumdar, the combines of Jatrik and Agradoot) and musicians like Nachiketa Ghosh, Rabin Chattopadhyay, Anupam Ghatak, Hemanta Mukherjee Anil Bagchi, Sudhin Dasgupta and Salil Chowdhury, along with lyricists like Gauriprasanna Majumdar, Pranab Roy, Pulak Bandopadhyay. A number of them hailed from the left wing Indian People's Theater Association (IPTA) movement.

Uttam Kumar was especially adored for his effortless naturalism in front of the camera and a distinctively urbane charisma that broke free from the prototypical Bengali screen hero of the past. He went on to form successful screen pairs with many leading ladies like Supriya Choudhuri, Sabitri Chatterjee, Madhabi Mukherjee, Sharmila Tagore, Anjana Bhaumick, Aparna Sen and Sumitra Mukherjee; apart from Sandhyarani in the 50s, Arundhati Debi and Mala Sinha in the 60s and Kaberi Bose and Tanuja in the 60s and 70s. Often hailed as the one-man industry, he dominated Bengali cinema for three decades until his death. This near-total reign was somewhat slightly disturbed during the politically turbulent era of the late sixties up to the emergency, when Uttam Kumar's regular, politically passive or relatively conservative romantic film persona sometimes found it difficult to fit into the narratives of unrest that came to the fore.

Never quite satisfied with his undisputed matinée idol status, Uttam Kumar started experimenting with character roles early in his career, as evidenced by films like Khokababur Pratyabartan, (1960), Mayamriga, (1960) or Thana Theke Aschi (1965) and Bicharak. In Marutirtha Hinglaj (1959), he essayed a mentally disturbed character. In Kuhak he was a murderous thief, while in Sesh Anka, he was a suave businessman who had murdered his wife and was romantically engaged to the daughter of a social elite and rich nobleman. In Aparichita (1969) he also played the role of a villain. Such departures were unusual in relation to set formats of stardom in Indian popular cinematic cultures, where deviating from established 'star images' were often considered to be risky. However, this brought Uttam Kumar early recognition as a genuine actor of substance apart from a box office superstar and stood him in good stead later, especially in his collaborations with Satyajit Ray in Nayak (1966) and Chiriyakhana. A perfectionist, Uttam Kumar performed on stage for a full year, opposite Sabitri Chatterjee in Star Theatre in the play "Shyamali" [On screen, he played opposite Kaberi Bose]to hone up his skill as an actor.

Stardom and legacy[link]

Apart from Bengali, Uttam Kumar also acted in some Hindi films such as Chhoti Si Mulaqat (along with Vyjayanthimala), Amanush,Anand Ashram, Dooriyaan (with Sharmila Tagore), and Kitaabwith Vidya Sinha. But his towering contribution was to Bengali cinema and the Bengali film industry on the whole.

Perhaps his most lauded appearances was in Satyajit Ray's Nayak (The Hero). It is now widely accepted that Ray wrote the script with Uttam in mind. Many people feel the film bears resemblance to Uttam Kumar's own life — the sense of anxiety and restlessness mirrored Uttam's insecurities about his phenomenal success and abiding fear that his superstardom might not last. Uttam made the role of Arindam (Mukherjee) his own and Ray later confessed that if Uttam had refused the film, he would have abandoned it. He worked with Ray the following year in Chiriyakhana (1967).^[3]

When the Indian government instituted the National Film Awards for National Film Award for Best Actor and National Film Award for Best Actress in 1967, Uttam Kumar was the first-ever recipient of the Best Actor Award for his performances in Anthony Firangee and Chiriyakhana in 1967.

He explored new avenues of film-making by trying his hand at production, singing, composing music, screenplay writing and directing. The success of his Bengali films as producer — Harano Sur, Saptapadi, Bhrantibilash, Jotugriha (1964), Grihadah — won great acclaim.^[4] Later, Uttam directed much-lauded films such as Sudhu Ekti Bochhor and Bon Palashir Padaboli. He composed music for the film Kaal Tumi Aleya in which Hemanta Mukherjee and Asha Bhonsle sang to his tune.

He came out with an autobiography Amaar Ami in 1979-80. He had a phenomenal fan base which continues even to this day.^[5] Reruns of his films on television decades after his death are still eagerly watched. Uttam Kumar’s time is considered by most as the golden era of Bengali cinema.

Filmography[link]

Late journalist Rintu Mukherjee, in his Khanojonma Uttam, explained the incredible bankability of this star. From 1947 to 1980, both in Bengali and Hindi, Uttam Kumar acted in 202 films. Among them 39 were blockbusters, 57 were superhits, 57 made profits above the average and the rest flopped.

Awards[link]

• B.F.J.A Best Actor Award for Hrod (1955)
• Recognition from the Government of India for Harano Sur (1957)
• B.F.J.A Best Actor award for Saptapadi (1961). Uttam Kumar received the award from the legendary film-maker Debaki Bose.
• B.F.J.A Best Actor award for Nayak (1966). Attended the Berlin Film Festival as a distinguished guest.
• The very first recipient of the National Film Awards in the Best Actor category for both Chiriyakhana and Antony Firingee (1967).
• B.F.J.A Best Actor award for Grihadha (1967).
• B.F.J.A Best Actor award for Ekhane Pinjar (1971).
• Best Actor award from 'Prosad' magazine for Stri (1973). He received the award from Kanan Devi.
• B.F.J.A Best Actor award for Amanush (1974).
• Best Actor Filmfare Award Nomination for Amanush (1975).
• He received the Best Actor award for the same film from the Government of West Bengal on January 26, 1975. The price was worth 5000 rupees.
• B.F.J.A Best Actor award for Bahnisikha (1976).
• Best Actor award both from the Prosad magazine and Sanonskritik Sanbadik Sanostha for Anand Ashram (1977).