• Works

  • Ribhu Gita

  • Five verses on the Self

  • Five rooms in Sri Arunachala

  • Upadesha Manjari - Spiritual Teachings

  • The Forty Verses on Reality

  • Advaita Bodha Dipika

  • The Gospel of Ramana Maharshi

  • Ramana Maharshi Memories Vol. 1

  • Ramana Maharshi Memories Vol. 2

  • Ramana Maharshi Memories Vol. 3

  • I am not the mind, I am the Self

  • Ramana Maharshi and the Way of Knowledge

  • Be what you are

  • Divinity, here and now

"The search term itself proves that the researcher considers himself separate from the object of his search ... As long as this duality persists, the search must be continued until the moment when the individuality has disappeared and that the Self is was made as an Eternal Being, and which contains researcher and research. "

Venkataramam "Ramana Maharshi" (30 December 1879 - 14 April 1950 was an Indian saint, a Great ascetic who achieved Realization, and a master of the 20th century Advaita Vedanta. He is one of the most celebrated sages in India.

Unlike many other Great Beings, he reached Full Self-Realization very early at just 17 years of age without following any spiritual discipline and arduous and prolonged instructions. So he left his home and suddenly left at the foot of Mount Arunachala (near the city of

Tiruvannamalai about 193 km southwest of Madras), one of the holiest places in India, where he settled until his death. A life of contemplation began and for 17 years she lived in a cave which soon became a destination for pilgrimages. Elhagavan spent the rest of his life in Tiruvannamalai, Ashram at the foot of the Hill known as Sri Ramanasramem. He taught the Seeing Advaita, the way of non-duality by translating many works by Shankara from Sanskrit to Tamil, he always demonstrated exemplary equanimity. He received anyone for silent darshan. He rarely answered the questions that were asked, always in a significant way and when he thought it was really useful. He died on April 14, 1950. At that moment a comet (a comet that was seen all over India) slowly crossed the sky, reached the top of the sacred hill, Arunachala, and disappeared behind it.

ITS REALIZATION

Below is his testimony when he achieved enlightenment (from Self-Realization, Ch. 5 of 8.V Naresimhaswami) "It was about six weeks before I left Madurai forever that the change in my life occurred. It was absolutely sudden. One day I sat alone on the first floor of my uncle's house. My health was as good as ever. I rarely had any disease. I slept very heavily. When I was in Dindigul in 1991, many people gathered in front of the room where I slept and they tried to wake me up shouting and knocking on the door, but in vain, and it was only by entering my room and giving me a violent jolt that I was aroused by my numbness. This heavy sleep was however a proof of good health. I was also subject to semi sleep attacks - aware at night. Me these attacks did not make me weaker or less

suitable for life, and could hardly be considered a disease. So that day, while sitting alone, there was nothing strange in my health.

However, a sudden and obvious fear of death took me. I felt I was going to die. Why I should have felt such a thing could not be justified by anything of what I felt in the body. Nor was I able to explain it, then. However, I didn't think to find out if the fear was founded. I felt 'I'm going to die' and immediately thought about what I had to do. I didn't think of consulting doctors, or elders, or even friends. I felt that I had to solve the problem on my own and immediately.

The shock of death made me immediately introspective, or introverted. I said to myself mentally, that is, without saying the words, "Death has come. What does it mean? What is it that is dying? This body dies." So I interpreted the scene of death. I stretched my limbs and held them rigid as if the rigor-mortis had arrived. I imitated a corpse to give an air of reality to my further investigation. I held my breath and closed my mouth, tightening my lips tightly so that no sound could come out. I didn't let the word 'I' or any other word be pronounced.

"Well," I said and myself, "this body is dead. It will be taken to the cremation ground, burned and reduced to ashes. Me with the deaths of the body, 'did I' die? This body is 'I'? This body it is silent and inert. Yet I feel the full strength of my personalities, and also the sound 'I' inside me, separate from the body. So 'I' am a spirit, a thing that transcends the body. The material body dies, but The spirit that transcends it cannot be touched by death. I am therefore the immortal spirit. " All this was not a simple intellectual process, but it flashed within me as a glaring truth, something that I perceived immediately and practically without any discussion. 'I' was something real, the only real thing in that state, and all the conscious activity that was connected with my body was centered on that. Thereafter 'I' or my 'self' remained the center of attention with a powerful charm. The fear of death was gone once and for all. Absorption into the Self has continued from that moment until today

Other thoughts may come and go like the notes of a musician, but 1 "lo 'continues as the fundamental note Sruti (hum) that accompanies and merges with all the other notes. That the body was engaged in speaking, reading or in Whatever else, 'I' has always been centered on the 'I'. Before that crisis I had no clear perception of myself and was not consciously attracted to it. I had not felt any directly perceivable interest in it, let alone one some permanent disposition to dwell there. The consequences of this new habit were soon noticed in my life. "

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