He adds, “There is no difference between domestic life and that of hermits. He in no way downplayed the householder life as he viewed it as being equal with a renunciate life. Upon arriving in Tiruvannamalai he initially stayed at the Arunachaleswara Temple and while he subsequently stayed at various sites on the sacred mountain, he is reported to have stayed the longest period in the Virupaksha Cave-for seventeen years, from 1899 to 1916. At the ashram, according to Ramana Maharshi, “All are equal here.” Ramana Maharshi in no uncertain terms emphasized that “liberated women are on a par with liberated men” and viewed all women as being his mothers. The Matrubhuteswara Temple was built over her burial place and daily worship continues to be carried out until this day. In fact, Ramana Maharshi’s mother, Azhagammal or Alagammal (1864-1922), followed her son to live on the holy mountain with him during the last years of her life and was very devoted to him. What a wonderful work of art your Grace has wrought, my Mother-Father-Lord! O Arunachala, you whose being is all Awareness. And before I could fall into the deep sea called jaganmaya, and get drowned in the universal illusion, you came to abide in my mind, you drew me to yourself. It needs to be emphasized that while Ramana Maharshi left home and became a renunciate at an early age he did so with the highest regard and love for his parents and credits them for his spiritual search:Īs mother and father both, you gave birth to me and tended me. Will, being as he considered it an act “in obedience to his command”. That this process was not of his own ego-bound will, but rooted in the Divine On September 1, 1896, he remained there for the rest of his life. Venkataraman left his uncle’s home in Madurai, and traveled to the holy
Nearly six weeks later, on August 29, 1896, So further development or actively was issuing from the new life and not from any fear.įrom this event emerged his true identity as the Self ( Ātmā) that is beyond birth and death ( saṃsāra) and prompted his self-enquiry ( ātma-vichāra) of “Who am I?” I was absorbed in the contemplation of that current. It was that current or force or center that constituted my personality, that kept me acting, moving etc. So the question arose in me, “What was this ‘I’?” I felt that it was a force or current working, despite the rigidity or activity of the body, though existing in connection with it. I stretched myself like a corpse, and it seemed to me that my body had actually become rigid-“I” was not dead-“I” was on the other hand conscious of being alive, in existence. He provided the following description of this event: Sixteen, Venkataraman for no apparent reason was overwhelmed by a sudden, India, into an orthodox Hindu Brahmin family. The reader canįind therein 160 photographs documenting the span of Ramana Maharshi’sĪrunachala was born as Venkataraman Iyer, in what is now Tiruchuli, Tamil Nadu, Also, included in this volume is aįoreword by Eliot Deutsch, a leading authority on Hindu thought. Natarajan combines biographical material gathered from direct sources and theĮssential teachings of Ramana Maharshi. He embodied what is known as the sanātana dharma or “eternal religion” that is found at the heart of each of the world’s religions. This was often his preferred method of instruction in order to transmit to the human being in his company the essence of non-duality or Advaita Vedānta. His teachings were many times taught in silence. He assisted individuals to inquire into the deepest truths and did so using very few words. He was revered by millions of people around the world because his teachings transcend all forms of religious exclusivism and are not limited to Hindu spirituality, as people of all faiths and walks of life came to sit in his presence. Śrī Ramana Maharshi (1879-1950), known as the Sage of Arunachala, was a spiritual paragon of the twentieth century. That alone is true realization, wherein one knows oneself in relation to that Reality, attains peace and realizes one’s identity with it. Under whatever name and form one may worship the Absolute Reality, it is only a means for realizing It without name and form.
0 kommentar(er)
