Mountain hare [1]
Mountain hare in its summer pelage
Conservation status
Least Concern (IUCN 3.1) [2]
Scientific classification
Kingdom:	Animalia
Phylum:	Chordata
Class:	Mammalia
Order:	Lagomorpha
Family:	Leporidae
Genus:	Lepus
Species:	L. timidus
Binomial name
Lepus timidus Linnaeus, 1758
Mountain hare range (green - native, red - introduced)

The mountain hare (Lepus timidus), also known as blue hare, tundra hare, variable hare, white hare, snow hare, alpine hare and Irish hare, is a hare, which is largely adapted to polar and mountainous habitats. It is distributed from Fennoscandia to eastern Siberia; in addition there are isolated populations in the Alps, Ireland, Poland, Scotland and Hokkaidō. It has also been introduced to Shetland and the Faroe Islands. The mountain hare grows to a length of 46–65 centimetres (18–26 in) and a mass of 2–4 kilograms (4.4–8.8 lb), females being slightly heavier than males .^[3]

A stuffed mountain hare, showing the winter pelage

In summer, for all populations of mountain hares, the coat is various shades of brown. In preparation for winter most populations moult into a white (or largely white) pelage. The tail remains completely white all year round, distinguishing the mountain hare from the European hare (Lepus europaeus), which has a black upper side to the tail .^[3] The subspecies Lepus timidus hibernicus (the Irish mountain hare) stays brown all year and individuals rarely develop a white coat. The Irish variety may also have a dark/grey upper surface to the tail, which in other populations always remains white. This tail colour combined with its large size (in comparison to most other populations of mountain hare) and the various shades of brown that the Irish hare may display, could lead an unexperienced observer to misidentify an Irish mountain hare as a European hare.

Studies have shown that the diet of the mountain hare varies from region to region. It seems to be somewhat dependent on the particular habitat that the population under study lives in. For example, in northern Scandinavia where snow may blanket the ground for many months, the hares may graze on twigs and bark. In areas where snowfall is rare, such as Ireland, grass may form the bulk of the diet. Given a choice, mountain hares in Scotland and Ireland seem to prefer feeding on grasses. One study looking at mountain hares on a coastal grassland environment in Ireland found that grasses constituted over 90% of the diet. This was higher than the percentage of grass in the diet of the European rabbit (Oryctolagus cuniculus) that inhabited the same environment.

In northern parts of Finland, Norway and Sweden, the mountain hare and the European hare compete for habitat. The European hare, being larger, is usually able to drive away the mountain hare but is less adapted for living in snowy regions: its feet are smaller and its winter fur is a mixture of white and brown. While this winter fur is actually a very good camouflage in the coastal regions of Finland where the snow covers the shrubs but for a short time, the mountain hare is better adapted for the snowier conditions of the inland areas.

The arctic hare (Lepus arcticus) was once considered a subspecies of the mountain hare, but it is now regarded as a separate species. Similarly, some scientists believe that the Irish Hare should be regarded as a separate species. Fifteen subspecies are currently recognised .^[2]

External links[link]

Wikimedia Commons has media related to: Lepus timidus

• Irish Hare Initiative

References[link]

Sri Anandamayi Ma
Studio photo of Anandamayi Ma
Born	(1896-04-30)30 April 1896 Kheora, Brahmanbaria, Bangladesh
Died	27 August 1982(1982-08-27) (aged 86) Kishanpur, Dehradun, India—last rites were performed in Kankhal, Haridwar, India
Birth name	Nirmala Sundari
Quotation	"Who is it that loves and who that suffers? He alone stages a play with Himself; who exists save Him? The individual suffers because he perceives duality. It is duality which causes all sorrow and grief. Find the One everywhere and in everything and there will be an end to pain and suffering."[1]

Sri Anandamayi Ma (Bengali: শ্রী আনন্দময়ী মা Sri Anondomoyi Ma; 30 April 1896 - 27 August 1982) was a spiritual personality from East Bengal. Swami Sivananda (Divine Life Society) described her as "the most perfect flower the Indian soil has produced."^[2] Precognition, healing and other miracles were attributed to her by her followers.^[3] Paramhansa Yogananda translates Anandamayi as "joy-permeated". This name was given to her by her devotees in the 1920s to describe what they saw as her habitual state of divine joy and bliss.

Biography[link]

Early life[link]

Anandamayi Ma was born Nirmala Sundari (নির্মলা সুন্দরী; Nirmôla Shundori, English: "Immaculate, Beautiful") on 30 April 1896 to Bipinbihari Bhattacharya and Mokshada Sundari Devi in Kheora, Brahmanbaria District, British India, in what is now Bangladesh. Her father, originally from Vidyakut in Tripura, was a Vaishnavite singer known for his devotion. He had a detached persona. They lived in poverty, and lost many children in their infancy. Nirmala attended the village school for approximately two years.^[4] Although her teachers were pleased with her ability, her family thought she was dullminded because of her indifference and constantly happy demeanor. When her mother once fell seriously ill, relatives remarked with puzzlement about the child remaining apparently unaffected.

In 1908 at the age of thirteen, in keeping with the rural custom at the time, she was married to Ramani Mohan Chakrabarti of Vikramapura, whom she would later rename Bholanath.^[4][5] She spent five years after her marriage at her brother-in-law's home, where she was in a withdrawn meditative state much of the time. It was here that a devout neighbour considered insane, Harakumar, developed a habit of addressing her as "Ma", and prostrated before her morning and evening in reverence.^[6] When Nirmala was about seventeen, she went to live with her husband in Ashtagram. In 1918, she moved to Bajitpur, where she stayed until 1924. It was a celibate marriage—whenever thoughts of sexuality occurred to Romani, Nirmala's body would take on the qualities of death.^[7] On the full moon night of August 1922, at midnight, twenty-six-year old Nirmala enacted her own spiritual initiation. She explained that the ceremony and its rights were being revealed to her spontaneously as and when they were called for.^[6] She later stated, "As the master (guru) I revealed the mantra; as the disciple (shishya) I accepted it and started to recite it."^[8]

In Dhaka[link]

Nirmala moved to Shahbag with her husband in 1924, where he had been appointed caretaker of the gardens of the Nawab of Dhaka.^[5] During this period Nirmala went into ecstasies at kirtans in a manner similar to that of Chaitanya Mahaprabhu.^[4] Nirmala continued to perform household tasks, and also continued to practice silence, and was in a withdrawn state of ecstasy much of the time. These states began to interfere with her daily work.^[9] In 1926, she set up a Kali temple in the Siddheshwari area and devoted herself to spiritual practices.^[5] Nirmala underwent a mystic experience while praying in the temple one day.^[5] In a deep meditative state, she held difficult yogic positions for long periods and spontaneously formed complex tantric hand positions and gestures.

During the time in Shahbag, more and more people began to be drawn to what they saw to be a living embodiment of the divine.^[10] Jyotiscandra Ray, known as "Bhaiji," was an early and close disciple. He was the first to suggest that Nirmala be called Anandamayi Ma, meaning "Joy Permeated Mother", or "Bliss Permeated Mother". He was chiefly responsible for the first ashram built for Anandamayi Ma in 1929 at Ramna, within the precinct of the Ramna Kali Mandir.^[11]

Scholars were attracted to Anandamoyi Ma's spirituality and teaching, though she called herself "a little unlettered child".^[4] Mahamahopadhyay Gopinath Kaviraj, Sanskrit scholar, philosopher, and principal of Sanskrit College in Kolkata and the physician Triguna Sen were among her early followers.^[5] Uday Shankar, the famous dance artist, was impressed by Anandamoyi Ma's analysis of dance, which she used as a metaphor for the relationship between people and God.^[5]

In Dehradun[link]

Ma Anandamayi Samadhi Mandir, Kankhal, Haridwar

Sri Anandamayi Ma statues in the Ananda Jyoti Mandir, Varanasi

In 1932, Anandamayi Ma moved to Dehradun with her husband.^[5] From that time, until her death in 1982, she traveled across the subcontinent, never staying more than two weeks in the same place.^[12] Several ashrams and teaching hospitals were established in her name by devotees at Ramna (near Shahbag) and Kheora in Bangladesh, and Benares, Kankhal and other parts of India.^[5] Twenty-five ashrams are named after her.^[5] She also renovated many dilapidated holy places, including Naimisharanya, where she set up a temple and arranged for the recitation of holy names and the performance of kirtan and other religious rites.^[5] During this period many people, such as Arnaud Desjardins, the French producer of spiritual films, Melita Maschmann, the German novelist, and Dr. Colin Turnbull, the English author, became her disciples.^[4]

Kamala Nehru, wife of the future Prime Minister Jawaharlal Nehru, became a devotee in 1933. Anandamayi Ma was then staying at a small temple in Dehradun, while Jawarharlal Nehru was incarcerated by the British in Dehradun jail. Later she took Kamala to the Ambika temple in Kajpur to perform a three-day yajna. She gave to her daughter Indira the rosary which Mataji had given her.^[6] Mahatma Gandhi came to hear of Anandamayi through Kamala and sent his aid, Jamnalal Bajaj, to see her. He in turn became a devotee. After the unexpected death of Bajaj, she went to Wardha to console Mahatma Gandhi.^[6]

Death[link]

She died on 27 August 1982 in Dehradun, and subsequently on 29 August 1982 was given Samadhi in the courtyard of her Kankhal ashram, situated in Haridwar in North India,^[5][13][14] a shrine was later erected over the samadhi, now known as the “Ananda Jyoti Peetham”.^[15]

Teachings[link]

Anandamayi Ma

Anandamayi Ma never prepared discourses, wrote down, or revised what she had said. People had difficulty transcribing her often informal talks because of their conversational speed, further the Bengali manner of alliterative wordplay was often lost in translation. A devotee, Brahmachari Kamal Bhattacharjee, however made attempts to transcribe her speech before audio recording equipment became widely available in India.^[6]

A central theme of her teaching is "the supreme calling of every human being is to aspire to self realization. All other obligations are secondary" and "only actions that kindle man's divine nature are worthy of the name of actions". However she did not ask everyone to become a renunciate. "Everyone is right from his own standpoint," she would say.^[4] She did not give formal initiations and refused to be called a guru, as she maintained that "all paths are my paths" and kept saying "I have no particular path".^[16]

Wikisource has original text related to this article: Autobiography of a Yogi—The Bengali "Joy-Permeated Mother" (Ananda Moyi Ma)

She did not advocate the same method for all. "How can one impose limitations on the infinite by declaring this is the only path—and, why should there be so many different religions and sects? Because through every one of them He gives Himself to Himself, so that each person may advance according to his inborn nature." Though she was a Tantric, Anandamayi Ma blessed Saivites, Shaktas, Vaishnavas, Muslims and Christians equally. Even now, the Muslim population of Kheora still refer to her as "our own Ma".^[6] She taught how to live a God-centered life in the world and provided the living inspiration to enable thousands to aspire to this most noble ideal.^[4] She also advocated spiritual equality for women; for example, she opened up the sacred thread ritual, which had been performed by men only for centuries, to women. Her style of teaching included jokes, songs and instructions on everyday life along with long discourses, meditation and reading of scriptures.^[16]

Paramhansa Yogananda wrote about her in his Autobiography of a Yogi. His meeting with her is recounted in the chapter titled "The Bengali 'Joy-Permeated Mother'", where she explains her background:

"Father, there is little to tell." She spread her graceful hands in a deprecatory gesture. "My consciousness has never associated itself with this temporary body. Before I came on this earth, Father, I was the same. As a little girl, I was the same. I grew into womanhood, but still I was the same. When the family in which I had been born made arrangements to have this body married, 'I was the same... And, Father, in front of you now, I am the same. Ever afterward, though the dance of creation change around me in the hall of eternity, I shall be the same."

The Publication Department of Shree Shree Anandamayee Charitable Society in Kolkata regularly publishes her teaching in the periodical Anandavarta Quarterly. The Shree Shree Anandamayee Sangha in Haridwar organizes the annual Samyam Mahavrata congregation to devote a week to collective meditation, religious discourse and devotional music.^[4]

Question of sadhana[link]

This section reads more like a story than an encyclopedia entry. To meet Wikipedia's quality standards and conform to the neutral point of view policy, please help to introduce a more formal style and remove any personally invested tone. (March 2012)

At the age of fifteen, whilst sitting by a lake in Bajitpur, Nirmala had the inspiration to inquire as to what it would be like to be a religious aspirant (sadhaka). She then began what she would later describe as a 'game' (Hindi "khel") of investigating the path of the sadhaka. When Nirmala would sit for worship, she would witness her body perform yogic asanas and mudras hitherto unknown to her and Romani. She described these forms as arising automatically as in the manner of factory machinary when talking to devotees in later years. To the puzzlement of those around her, whilst in Shahbagh she became unable to feed herself. She would find that she could not bring her hand to carry food to her mouth. Consequently Bholenath or female rununciates used to feed her in the manner of an enfant child. Unable to comprehend the meaning and origin of Nirmalas religious practices at the time, Romani consulted priests, excorcists and medical doctors about Nirmalas condition, until a medical doctor reassured him that she was not insane.

After her marriage to Romani, Nirmala would also fall into ecstacies or trances at public kirtans, in a manner reminiscent of the Vaishnava spiritual personality Chaitanya. This led locals to accuse her of hysteria. Nirmala told Yogananda that when Romani once made physical advances to her, he received an intense electric shock. From henceforth they lived like wandering ascetics rather than householders.

Anandamayi Ma's identity and state[link]

This section is written like a personal reflection or essay rather than an encyclopedic description of the subject. Please help improve it by rewriting it in an encyclopedic style. (March 2012)

According to what she later related to devotees; after completing her domestic chores and cooking, Nirmala would withdraw into her religious practices, where she felt there was a distinct inner guide instructing her in which religious actions to perform. When she would poise a questions about the religious actions, instantly an answer would appear. She once questioned her guide on who it was, on which the instant response came "Your Shakti" (your power). The voice then prohibited her from paying obseisance to anyone in the customary or religious Hindu manner (by bowing or touching an elders feet). This would cause offense to her orthodox father when he visited her (seeming as a snub), however as she was observing strict silence (maun) she was unable to explain the significance to him at the time. Nirmala was also until then in the habit of bowing to the forms that surrounded her as manifestations of God. When she questioned the rule against her paying such obseisance, the voice responded "to whom do you want to make obesaince? you yourself are everything". At this point she came to realize her identity with the physical universe.^[17]

Anandamayi often described her presence as that of an infant child ("chhotee bachee"), and referred to her body as "yeh shorir" (this body). She described her state as immutable. She once explained to Amulya Gupta, a devotee and chronicalist, that her englightened state preceded and was present at her "birth" (or in her description what the worldly viewpoint perceived as her birth). She differetiated this from the philosophical doctrine that describes one as always enlightened only one does not realize it until one's self realization.^[18]

In "Mother as Revealed to Me" Jyotish Chandra Roy noted that when asked who she was she would respond something akin to "whatever is said, that". Roy also noted her utterences in what became known in English translation as "Mother Reveals Herself", in which she stated she was able to see the future in the manner in which people look in the mirror and could also recall the exact events at her birth from memory. However she would usually refuse to give prophecies, describing them as "sansaric" (worldly) and instead usually request the questioner to take to a religious life or else take on a personal quest for God/Truth.

Other devotees noted that when asked who she was, she responded that because she had no Aham-Buddhi (literal existence-experience of 'I-am') she could not say who or what she was, therefore was whatever the questioner thought she was.

She denied having any personal mission or motives, stating she travelled about on "kheyal" or where ever devotees invited her. When people would ask her questions she either explained that the answer would come according to "kheyal" (sudden inclination/inspiration) if at all, or else compared her body to a musical instrument such as a drum or bell, stating "as you play the instrument so shall you hear". When people argued with what she said or asked questions with a ulterior motive, she would remain silent.

However she also explained to devotees that all her actions, insights and revelations had been for "you all".

The thoughts of the Ma[link]

This section reads like an editorial or opinion piece and may require cleanup. Please improve this article by rewriting this section in an encyclopedic style to make it neutral in tone. Please see WP:No original research and WP:NOTOPINION for further details. (March 2012)

Her public utterances seem to teach a kind of absolute theism, i.e. that only God exists, that all names and forms are His names and forms. "Vah he hai." ("He/That only is"). That He is identical with the Supreme Essence of everything (Atma). She often said "Hari katha he katha, aur sab vritha vyatha" ("exposition of God is the only exposition, everything else is futility and pain"). Anandamayi stated that God was self revealed, and that religious practices were only a means to remove the veil of ignorance that concealed him from the devotee.

She explained that the way to realize God was to become restless for Him (His Revelation). She accepted traditional modes of worship as well as philosophical enquiry. She encouraged people to follow their Gurus/religions instructions, or else to take whichever name of God was most appealing to their hearts and mind and to call out to Him with it constantly and unceasingly. She once advised a young woman who said she was an atheist to sit down in a calm state and meditate on her breath.

She advised a firm adherence to truth, saying that by doing so everything could be obtained on the spiritual path. She also advised those that chose a path or life of service that they should do so with the idea that it was God they were serving, or else they could fall prey to egotism.

She taught that "the supreme calling of every human being is to aspire to self realization. All other obligations are secondary" and "only actions that kindle man's divine nature are worthy of the name of actions". She often said "Apne ko paana Bhagavaan ko paana, Bhagavaan ko paana Apne ko paane"- "to find yourself is to find God, and to find God is to find yourself".

Anandamayi always showed a outward reverence for ascetics, renunciants and devotees who had had renounced the wordly life and devoted their lives to God. Once when asked how someone would know whether to chose the renunciate life, she responded "would one deliberate on whether to flee a massacre?". On another occasion when a widower appraoched him in his grief she laughed and told him that there was one less obstacle between him and God.

She did not however ask everyone to become a renunciate, and instructed householders that they could draw close to God whilst mainting a family life by seeing God's presence in their family members and serving Him in that manner, and by maintaining the attitude of a 'manager' rather than 'master/owner' (i.e. the latter being God's role). Then by devoting free time to worship and meditation. She often requested all householders to set aside a fixed daily time reserved exclusively for divine contemplation, even if for only five or fifteen minutes to begin with.

Books on Sri Anandamayi Ma[link]

• Banerjee, Shyamananda (1973). A Mystic Sage: Ma Anandamayi: Ma Anandamayi. s.n.. 
• Bhaiji (1975). Sad Vani: A Collection of the Teaching of Sri Anandamayi Ma. translated by Swami Atmananda. Shree Shree Anandamayee Charitable Society. 
• Bhaiji. Matri Vani — From the Wisdom of Sri Anandamayi Ma. translated by Swami Atmananda. 
• Chaudhuri, Narayan (1986). That Compassionate Touch of Ma Anandamayee. Delhi: Motilal Banarsidass. ISBN 81-208-0204-7. 
• Datta, Amulya Kumar. In Association with Sri Ma Anandamayi. 
• Fitzgerald, Joseph; Alexander Lipski (2007). The Essential Sri Anandamayi Ma: Life and Teaching of a 20th Century Indian Saint. World Wisdom. ISBN 978-1-933316-41-3. 
• Ganguli, Anil. Anandamayi Ma the Mother Bliss-incarnate. 
• Ganguly, Adwaita P (1996). Yuga-Avatar Sri Sri Ma Anandamayee and Universal Religion. VRC Publications. ISBN 81-87530-00-6. 
• Giri, Gurupriya Ananda. Sri Ma Anandamayi. 
• Hallstrom, Lisa Lassell (1999). Mother of Bliss. US: Oxford University Press. ISBN ISBN 0-19-511647-X. 
• Joshi, Hari Ram (1999). Ma Anandamayi Lila, Memoirs of Hari Ram Joshi. Kolkata: Shree Shree Anandamayee Charitable Society. 
• Kaviraj, Gopinath (1382 B.S.). Sri Sri Ma Anandamayi: Upadesa O Prasnottara. Kolkata: Pasyant Prakasani. 
• Kaviraj, Gopinath (1967). Mother as Seen by Her Devotees. Varanasi: Shree Shree Anandamayee Sangha. 
• Lipski, Alexander (1983). Life and Teachings of Sri Anandamayi ma. Orient Book Distributors. 
• Maschmann, Melita (2002). Encountering Bliss: My Journey Through India with Anandamayi Ma. trans. S.B. Shrotri. Delhi: Motilal Banarsidass. ISBN 81-208-1541-6. 
• Mukerji, Bithika (1998). A Bird on the Wing — Life and Teachings of Sri Ma Anandamayi. Sri Satguru Publications. ISBN 81-7030-577-2. 
• Mukerji, Bithika (2002). My Days with Sri Ma Anandamayi. India: Indica Books. ISBN 81-86569-27-8. 
• Mukerji, Bithika (1970). From the Life of Sri Anandamayi Ma. India: Sri Sri Anandamayi Sangha, Varanasi. 
• Ramananda, Swami (2002). Bliss Now: My Journey with Sri Anandamayi Ma. India: Select Books. ISBN 978-1-59079-019-9. 
• Ray, J. Mother As Revealed To Me, Bhaiji. 
• Yogananda, Paramhansa (1946). Autobiography of a Yogi. New York: Philosophical Library. 

References[link]

External links[link]

Wikimedia Commons has media related to: Sri Anandamayi Ma

Wikiquote has a collection of quotations related to: Sri Anandamoyi Ma

• Official Anandamayi Ma website
• MatriVani, a compendium of Anandamayi's teachings
• A timeline of events

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