RAMANA MAHARSHI OF ARUNACHALA , THE LAST OF THE SEERS - CAPT AJIT VADAKAYIL

RAMANA MAHARSHI OF ARUNACHALA , THE LAST OF THE SEERS  - CAPT AJIT VADAKAYIL

Swami Chinmayananda , the great Indian spiritual leader , was once asked how he became a swami.

He said –

QUOTE   

Soon after my high school final exams were over, I embarked on a tour of South India with a package tour railway ticket.  

When the steam train passed the Tiruvannamalai Temple most of my fellow travellers in the compartment, bowed towards it with great reverence and talk in the carriage turned to the personage of Ramana Maharshi. 

Although at that time in his I was a  "a convinced atheist", the word Maharshi conjured up in my mind  ancient forest retreats and glowing superhuman divine beings and I became intrigued enough to take the next available train to Tiruvannamalai to see the Rishi.

At the Ashram I was told that the Maharshi was in the hall and anybody was free to walk in and see him. As I entered, I saw on the couch an elderly man, wearing but a loincloth, reclining against a round bolster. 

I sat down at the very foot of the couch. The Maharshi suddenly opened his eyes and looked straight into mine: I looked into his. A mere look, that was all. I felt that the Maharshi was, in that split moment, looking deep into me – and I was sure that he saw all my shallowness, confusions, faithlessness, imperfections, and fears. 

I cannot explain what happened in that one split moment. I felt opened, cleaned, healed, and emptied! A whirl of confusions: my atheism dropping away, but scepticism flooding in to question, wonder, and search. My reason gave me strength and I said to myself, ‘It is all mesmerism, my own foolishness.’ Thus assuring myself, I got up and walked away. 

But the boy who left the hall was not the boy who had gone in some ten minutes before. After my college days, my political work, and after my years of stay at Uttarkashi at the feet of my master, Tapovanam I knew that what I gained on the Ganges banks was that which had been given to me years before by the saint of Tiruvannamalai on that hot summer day – 

-- by a mere look. ( Somerset Maugham who wrote the Razor's edge is too DAFT to talk about this , as he would NOT even know what a changing human aura is  ) 

UNQUOTE 

Check out the video below, and you can see that Sigmund Freud would have done well to listen to this.

Arunachala refers to the holy hill at Thiruvannamalai in Tamil Nadu.  The hill is also known by the names Arunagiri, Annamalai Hill or Arunachalam.

It is one of the five main shaivite holy places in South India.  The Arunachaleswara temple, a temple of Lord Shiva is located at the base of the hill.  Every year in the Tamil month of Karthigai (October–November), the Karthigai Deepam (Light) is lit atop the hill.

It is also an important place for devotees of Sri Ramana Maharshi, with Sri Ramana Ashram situated at its foothills.

Every year, on the tenth day of the celebration of Karthikai, devotees take embers in pots from the sacred fire lit in the Arunachaleswara temple and carry them to the top of Arunachala, along with cloth wicks. An enormous cauldron is placed on the highest of Arunachala's five peaks and filled with hundreds of gallons of ghee mixed with camphor.  

At precisely six o'clock, as the sun sets and the full moon rises, lights are lit on the top of the Hill, on a flagstaff in the temple, and at Sri Ramanasramam, accompanied by chants of Arunachala Siva by the vast crowds. 

The fire on top of Arunachala can be seen for miles around. Sri Ramana Maharshi described the meaning of this event in this way:  “ To turn the intellect inwards and have it fixed in the Heart, thereby merging it with the indweller of the Heart”

Carl Gustav Jung said this of  Ramana Maharshi:-- “ Sri Ramana is a true son of the Indian earth. He is genuine and, in addition to that, something quite phenomenal. In India he is the whitest spot in a white space. What we find in the life and teachings of Sri Ramana is the purest of India; with its breath of world-liberated and liberating humanity, it is a chant of millenniums...”

Here is a piece of advise to Jung. 

Western psychology has not asked a basic question -- who am I? ( Nan Yar ? like Ramana Maharshi ) -- because that question will destroy the false ego.  And to ask that question means you are entering into the world of meditation, and meditation in other words is a state of no-mind.

Ramana Maharshi is responsible for the renaissance of Adi Shankaracharya’s, four millineums old Advaita movement – at one of the darkest times of humanity, totally hijacked and vitriol blinded by big brother ( of the banking cartel cum British East India Company ),  who home grew their own psychoanalysts and John Galts .

He walked this planet with the brilliant light that was needed to restore the  Sanatana Dharma of truth and righteousness.

Ramana Maharshi’s simple method of self enquiry and self surrender did away with all the confusing spiritual practices and bizarre Western theories which have muddled the path to enlightenment for hundreds of years.

Psychoanalysts Sigmund Freud and Carl Jung , who wrote volumes about ego without a dang clue, must know that only meditation can help them discover something beyond  mind. It is impossible to dip out of Vedic philosophy otherwise, the way they did .

The ego exists between the mind and the body.  It is a false creation. The self exists not between body and mind,  but beyond mind.  And to reach to the self you have to learn the ways how the mind can be silenced, so its constant chattering is not there.  Because the real self is absolute silence.

Meditation is a state of no-mind. And big brother’s pet psychoanalysts have worked overtime to deny any such state as no-mind .  They have tried to bury the 11000 year long history of the Indian Vedic seers. The whole of western psychology is just a bullshit one century old pseudo science, born out of big brother’s vested compulsions .  

The greatest psychoanalyst in the west is still prone to the same kind of sicknesses as any ordinary man, to the same schizophrenia. As far as his expertise is concerned he is well- trained, but as far as his humanity is concerned, he is just as ordinary as anybody else.

There is no transformation in him nor can he create one.  Has any western psychoanalyst ever shown a bit of calm or certainty or authority or bliss , ever ?  Other than big brother’s monopolized books and media , whoever prints them or reads them?

Every psychoanalyst has been afraid to talk with a Indian mystic. For they will be soon totally exposed. 

When Carl Gustav Jung came to India he went to see the Taj Mahal,  and the sex temples of Khajuraho though everybody kept reminding him and asking him, when he will visit Ramana Maharshi.

Do you require 3 months to see the dang Taj Mahal?  

PRAY?  PRITHEE !!

You guessed it right!  

Our man Jung was foraging and scrounging around for Indian philosophical thought on the quiet in the major Indian libraries.   Unlike Jew Sigmund Freud who had a special rapport with Jewish Big Brother, where he got all ZE masala back home itself..

The meeting never took place. 

For to curious western onlookers , who would have covered this public event, it would have been like the tiny stone gaping at a huge majestic mountain.

The western authors kept needling him "You being one of the topmost psychoanalysts in the west, you should not miss this golden opportunity of meeting an eastern mystic who has come to his full flowering."

He was in the state of Tamil Nadu and , within two hours distance he could have reached Ramana Maharshi.  For three months he was in India, but he avoided Ramana Maharshi like the plague .

This was pure nonsense. 

One western thinker gave him egg on his face  “ The west don’t need to follow Ramana Maharshi, who himself says every time , that you don’t have to follow him or use his methods .  The real reason is that all your psychoanalysis and philosophy is weak and fragile and you are afraid to meet this uneducated man who ran away to be a saint at the age of 16“

The western psychoanalyst is afraid of meeting an eastern sage , because shallow western philosophy , other than what is lifted from the ancient Vedic thought and stitched together in a clumsy manner , is based on shifting sands , and has no foundation.  

Or perhaps our man Carl Jung was trying to convey a superiority complex as an evolved human in a natty three piece suit , while Ramana Maharishi just wore a strip of cloth to cover his loins?  

The Indian civilization put down their lofty philosophical thoughts in the Vedas and Upanishads as early as 5000 BC, when the west were doing grunt grunt for language. The Indians had lived all its glories that the west thinks it is attaining now 7000 year ago.  

Look at our literature,  sculptures, music, poetry.  Could Jung ever think that the ancient Indian people who had such creativity could be looked down upon just like that –just because after 800 years of slavery the entire glory got hijacked, in as much as the white blonde blue eyed man called himself an Aryan and claimed that he wore our Vedas? 

See Sigmund Freud's shallow thought above-- TEE HEEEE !!

George Bush also had such PROFOUND thoughts.

In 1995, Rice University Professor of Philosophy and Religious Studies , Jeffrey John Kripal's book,  Kali’s Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna Paramahamsa was released, a highly controversial psychoanalytic study of Ramakrishna.  

It won great acclaim among white Christians and Jews and secured the American Academy of Religion's Best First Book in the History of Religions Prize in 1996.   

Jeffrey portrayed , Swami Vivekananda's guru, Ramakrishna Paramahamsa as a she-male, cross dresser, gay and a pedophile .   

So much for  Freudian psychoanalysis of Eastern spirituality. These are the type of immoral rogues who secure Nobel prizes!!

Hindu mysticism is not about only intellectual understanding and splitting hairs in a way nobody will understand , and hence ask no questions , but is based on transformation of the man himself.  

The whole personality of the western psychoanalyst is not involved in his work, only his education. No Indian sage will ever commit suicide like western psychoanalysts. 

There is a big difference between the teacher and the pupil. The psychoanalyst is NOT even a teacher. He pretends to know everything about the mind, but the poor guy does not know how to change his own mind, leave alone the pupil's.

What does a psychoanalyst do?  He makes the patient lie down on a couch , three times a week, and tells them to talk about their dreams and themselves. What can he extract out of this session other than money for himself.  None of them even knew what REM sleep is all about. The eastern mystic does NOT charge fees and hence he cares.

Venkatraman  Iyer later called Ramana Maharshi  was born on Dec 30, 1879 at Thiruchuzhi near Sivakasi, south of Madurai, India. 

He was friendly and open-minded by nature and was loved by everyone in the village. He was a lively boy who liked to play pranks, more interested in sports like wrestling , soccer and atheletics than studies. He was stronger than the rest and he would win easily.

He attended the local vernacular primary school in Tiruchuli for three years before going to the English medium secondary school in Dindigul when he was eleven.

His family was aware of an old family legend, about how a Hindu ascetic came to the house begging for food, but, against all Hindu tradition, he was not treated with the proper respect and was not given a meal. The ascetic promptly issued a curse, stating that henceforth one member of each generation of the family would wander about begging as an ascetic like himself.  

This ‘curse’ had its effect, because in each generation one member renounced worldly life to become a wandering ascetic.  Sundaram Iyer was Venkatramana’s father .  One Sundaram Iyer’s uncles on his father’s side had taken the saffron robe, the staff and the lota of a sannyasin and had left to live life as a wandering renunciant .  

His own elder brother Venkatesa also disappeared from the village one fine day, no doubt to embark upon the same path.  He  was never heard of again and since that time Sundaram had been the head of the joint family.  There are no indications that Sundaram Iyer ever thought that one of his sons would one day also leave home.  

And no doubt the thought never crossed the mind of the young Ramana either.

He did not study Sanskrit or the sacred traditions of Hinduism such as the Vedas or the Upanishads. In both the missionary run schools he attended he was taught Christianity,  but Hindu boys generally showed little interest in such bible classes – and Ramana was no exception in this respect.

Although he was very much like  any other boy, he did have one peculiar trait. His sleep used to be exceptionally deep and most of the time he had to be beaten awake.

One day he had failed to study properly some lesson on  English grammar. As punishment for this , the English teacher gave him a punishment of copying out the lesson three times. When he came to the third copy his mind revolted against this soulless mechanical exercise.  He pushed the work aside, sat upright in yoga posture, closed  his eyes and started to meditate.  His elder brother Nagaswami,  who had been watching him all the time, cried out ill-temperedly, “Why should one, who behaves thus, retain all this?”  

The shot went home.

So, in I896 this sixteen-year-old schoolboy quietly walked out on his family and, driven by an inner compulsion,  slowly made his determined way to Arunachala, a holy mountain and pilgrimage centre in Tamil Nadu , South India.

His parting letter which he left behind for his mother and brothers read, “I have, in search of my Father and in obedience to his command, started from here. This is only for embarking on a virtuous enterprise. therefore none need grieve over this affair.  To trace THIS out, no money need be spent.  Your college fee has not yet been paid.  Rupees two are enclosed herewith”

The letter changes from the personal “I” to the impersonal “THIS” and ends with a long line instead of a signature.

From this day on he never signed with his name again.

When he was asked later why he did not sign his letter, he answered, “There was nothing deliberate or conscious about  it. Simply that the ego did not rise up to sign it.”

So, at around twelve noon on this fateful Saturday, Ramana left his family and Madurai and set off to take the train to Tiruvannamalai which was approximately 250 miles away.

He was never to return.

On the way he sold his  gold earrings set with rubies (such earrings are worn by Brahmins) for a song , to eat food and to buy a train ticket . He arrived at Tiruvannamalai railway station from where he foot slogged to the holy mountain of Arunachala.

He was to remain there for the rest of his life.

The famous Arunachaleswara temple at the foot of the hill is one of the largest temple complexes in Southern India.  The temple is 3000 years old, but the current imposing structure dates back to the early Chola dynasty ( 871-953 AD).  Inside the temple compound there are numerous shrines to various gods. The impressive hall has exactly 1,000 richly decorated pillars,  numerous open pillared halls ,  gardens,  inner courtyards and two temple ponds. 

Overflowing with joy he hastened to this temple at the foot of Arunachala mountain , walked straight to the inner shrine hugged the lingam with hot tears flowing ,  and stayed there some time in the ecstasy of complete surrender.

He then left the inner temple compound and threw a packet of sweets , which he had , into the Ayyankulam temple tank.  A man saw him do this and approached him and asked if he would like to have his tuft of hair removed. Ramana agreed. One of the barbers who practised his trade at the Ayyankulam tank, cut off his beautiful black locks and shaved  his head.

He gave the barber some money and threw the rest of the 3 rupees eight annas away. Then he tore up the white cotton dhoti he was wearing and kept only one small piece as a loincloth.  A loincloth (konam) would be his only clothing from now until the end of his life.

Cutting off the tuft of hair, which orthodox Iyer Brahmins  have on the back of their heads as a sign of their caste, and shaving the head are signs of renunciation.  From this day on he never touched money again and never had any possessions. Finally, he removed his Brahmin poonulu thread, the sign of his high caste status.

He then abandoned himself to a newly-discovered awareness that his real nature was formless, immanent consciousness. 

His absorption in this awareness was so intense that he was completely oblivious of his body and the world.  

Ramana had first settled down in the thousand-pillared hall in the temple compound, which is on the right when entering the temple through the eastern tower. The hall, with its thousand richly carved stone pillars, is a raised stone platform, open on all sides.

Exposed to the gaze of the general public in a  place of pilgrimage the strange youth soon roused the curiosity of the pilgrims. Street urchins started to pester him.  No doubt they felt provoked by a youth sitting motionless like a statue . They started taking verbal potshots at him in sarcasm.  

One day, while Ramana was sitting absorbed in meditation in the thousand-pillared hall, he was pelted with a stone from behind,  rudely disturbing him.  In order to escape such troubles in future, he decided to withdraw to a dark windowless underground vault under the thousand-pillared hall, known as the Patala Lingam.  The urchins would not dare to come in because of the extreme darkness that prevailed in the pit called Patala or hell.

There was a Shiva lingam,  behind which he sat down, leaning his back against the wall.  The cellar was never used or visited and therefore never cleaned.  No ray of sunlight ever  penetrated here. It was also damp and overrun with vermin and mosquitoes.

Young Ramana sat unmoved in yoga posture with legs crossed, impervious to the world and the mosquitoes which fed on his blood.  Insects and rodents chewed away portions of his legs, his body wasted away because he was rarely conscious enough to eat and his hair and fingernails grew to unmanageable lengths. His thighs, where they met the ground, were soon covered with sores and ulcers, from which blood and pus oozed.

These scars were to remain visible till he died.

A pious woman named Ratnammal found him there, and used to give him something to drink and eat. She laid a clean piece of cloth beside him and bade him to use it as a bed or to sit on to keep at least some of the vermin away, but he took no notice and did not even touch it.

Ramana neither spoke nor moved. People who saw him like  this thought he was practising a severe tapasya. Because he was silent, though that he had taken a maun vrit.

But for Ramana this was no spiritual exercise at all, it was merely something that happened to him ( Kundalini raising from the wrong pingala nadi ). In his own words  “I have never done any sadhana.  I did not even know what sadhana was.  Only long afterwards I came to know what  sadhana was and how many different kinds of it there were.  Only if there  was a goal to attain, I should have made sadhana to attain that goal. There was nothing which I wanted to obtain.  I am now sitting with  my eyes open. I was then sitting with my eyes closed. That was all  the difference.  I was not doing any sadhana even then.  As I sat with  my eyes closed, people said I was in samadhi.  As I was not talking,  they said I was in mauna.  The fact is, I did nothing.  Some Higher  Power took hold of me and I was entirely in Its hand.”

Ramana was in this dark pit for a couple of months . One Venkatachala Mudali, a visitor to the temple, finally brought him out of there, being told of a boy meditating  in the dark pit.

Venkatachala Mudali reports, “One day, going near the thousand-pillared hall, I found a group of Muslim boys,  hurling stones in the direction of the pit entrance.  Enraged at the sight I broke a branched from a shrub , seized a twig, and ran towards the  young scamps who fled promptly.  Proceeding inside the dark vault , I could make out nothing for a while, as I was coming from the glare into the darkness.  In a few minutes, the faint outlines of a young face became discernible in that pit.  

Somewhat frightened, I ran out to the adjoining flower-garden where a  sadhu was working with his disciples. Mentioning the facts to them I took some of them with me. Even then the youthful figure sat motionless and with closed eyes, despite the noise of our footsteps. Then we lifted the Swami from the pit full of mosquitoes , carried him from the hall up a flight of steps and deposited him in front of a shrine of Subrahmanya. The Swami still remained unconscious, his eyes closed; evidently he was in deep samadhi.

We noted the large number of open sores caused by rodent bites on the nether side of his thighs and legs, with blood and pus flowing from some of them, and  wondered how any one could remain unconscious of the body amidst such torture. Regarding it as irreverence, nay impertinence,  to make any further noise in such presence, we bowed and came away.”

At the shrine of Subrahmanya there lived a Mauni Yogi and a group of mendicant ascetics, who had settled down in the nearby garden.  Sri Ramana was cared for occasionally but not regularly. At noon each day the Yogi used to bring him a glass of milk collected from a stone basin after the sacrifice to the statue of Goddess Uma. This was no pure milk, but a murky mixture of various food offerings - milk, water and sugar mixed with turmeric powder, raw and ripe pieces of plantains and other sacrificial remains, which the priest had poured over the devotional image. Indifferently Ramana swallowed it all.

During this time any food had still to be put into his mouth, as he would not eat what was merely placed in front of him. Without the care of others the Swami would  probably not have survived for long.

He also often did  not know whether it was day or night. Ramana recall “When I closed my eyes, deeply absorbed in meditation I hardly knew whether it was day or night. If at any time I opened my eyes I used to wonder whether it was night or day. I had no food and no sleep. … If there is no movement, you do not need sleep. Very little food is enough to sustain life. That used to be my experience. Somebody or other used to offer me a tumblerful of some liquid diet whenever I opened my eyes. That was all.”

Some people, who saw the young ascetic sitting motionless like that thought, “He is sitting like a Jada (dull-witted person),  he must be a mad fellow.” Ramana later said that he found such remarks amusing.

He had discarded his konam because of the sores and was sitting nude those days. 

 Ramana recounts “ After I had been nude for about a month, this old Gurukkal told me one day, ‘Boy, the Kartikai Deepam is approaching. People from all the 24 districts will be flocking here. Police from all the districts will also be here. They will arrest you and put you into jail if you  are nude like this. So you must have a cod-piece.’ So saying, he got Ramana a new piece of cloth, made four people lift me up and tied a konam around me.”

Above: Virupaksha Cave where  Ramana Maharshi meditated  for 17 years from 1899 to 1916. The Virupaksha Cave is quite large and is about 330 feet above the Arunachaleswara temple on the south-eastern slope of the mountain. The inner part of the cave contains the remnants of the Saint Virupakshadeva, who performed severe acts of penance there in the 13th century

At the following Kartikai festival Sri Ramana’s first disciple, Uddandi Nayinar,  arrived and became a permanent companion.  He had a bullock cart which he used to transport people and goods from one town to another.  Like so many other pilgrims he too had come to Tiruvannamalai for the Kartikai festival and saw the young Swami sitting under the Illupai tree absorbed in deep samadhi.  In search of Self Realization and peace of mind he recognized in the young swami the living embodiment of the holy scriptures and said to himself, “Here indeed is realization and peace, and here must I seek it”

From then on he did not leave Ramana’s  side. He took care of his bodily needs and prevented him from being disturbed or bothered.  He settled down at a short distance from him, observed the crowds of visitors for hours at a time and drove away the urchins who found it amusing to cause trouble for the young ascetic.  He also cooked simple meals, which he shared with him.

Uddandi was a learned man.  In Sri Ramana’s presence he recited sacred Yoga and Vedanta texts such as Yoga Vasistha and Kaivalya Navaneeta.  He longed to hear some words of instruction from his new guru, which would help him on the way to self realization and help him find peace, but the swami kept silent and he, in his turn, did not dare to speak to him.

After two or three years in this state he began a slow return to physical normality,  a process that was not finally completed for several years. 

After his enlightenment at age 17 he led a simple life on the sacred Hill Arunachala, in Southern India, for over 50 years, until his death in 1950.

People whose Kundalini rises from the wrong nadi,  ( Pingala rather than the correct Sushumna ) undergo this type of terrible pain and ordeal.  

Punch into Google search AWAKENING AND RAISING KUNDALINI  VADAKAYIL.

One day one of his devotees named Tambiran due to his  excessive veneration,  was making preparations to do render homage to his new guru,  like to one of the idols of the  gods in the temple (abhishekam).  He obtained flowers, oil, sandal paste, milk and other ingredients and actually wanted to pour this over the head of his “living god”.  

Ramana was filthy, his hair had grown very long and had become a dishevelled and matted mass and his fingernails had grown so long and crooked, that he was unable to use his hands for any useful purpose.

To prevent this, Ramana took a piece of charcoal and the next day, before Tambiran  arrived, wrote on the wall in Tamil, “ This [food] alone is the service [needed] for this [body].”   Only then people came to know that this silent drifter was educated and able to read and write. And that made people even more curious.

Amongst the admirers who had started to visit Ramana regularly,  was a highly-placed official called Venkataramana Iyer. When he realized that the Swami was able to write, he told Ramana that unless he tells him where he isfrom, he wont go to attent office or even eat even if it means that he may be dismissed from his job. 

This moved the young Swami and he wrote down the words on the wall with charcoal , “Venkataraman, Tiruchuli”. This would help his mother and brother to meet him later.

One day his devotees got together , and forcibly gave him a bath, cut off his matted locks and cut his long nails.  As long as he was dirty and disheveled people were afraid to touch him. So now the devotees built a  bamboo fence around him for his protection.    

Ramana recalls “ When my head was shaven clean, I began to wonder whether I had a head or not, it felt so light. I shook my head this way and that to assure myself that it was there. That showed the amount of burden I had been carrying on my head.”

Ramana owed a lot to a Malayali from Kerala by the name of Palaniswami. He was at least  20 years older than  Ramana.  He was a Ganesha devotee . One day someone told him “What is the use of spending your  lifetime with this stone ? There is a young Swami in flesh and blood at Gurumurtam. He is steeped in austerities (tapas) like the youthful Dhruva mentioned in the puranas. If you go and serve him, and adhere to him, your life would serve its purpose.”  

Others also drew his attention to the fact that the Swami was without a personal attendant at the time and that it would be a blessing to serve such a great liberated soul.  Spurred on in this way Palaniswami went to Gurumurtam.  When he saw the young Swami, he recognized that he had found his master.  He became a devoted companion of Sri Ramana following him everywhere like a  shadow. 

If he had to leave he used to lock the door at Gurumurtam, so that nobody could pester the Swami while he was away, and he would always return as  quickly as he could. Nobody was allowed to see Ramana without his permission. He would accept the various food offerings from visitors, mix them up into a paste and at noon give Ramana a cupful of it to eat. The rest he gave back as  prasad to the visitors. 

Some time in May 1898, after a little over one year spent at Gurumurtam, Ramana and Palaniswami moved to the adjoining mango grove. Ramana remembers, “Under a mango tree they erected something overhead to prevent rain from falling on me. There was, however, not enough space under it even to stretch my legs fully while sleeping. So I used to sit almost all the time like a bird in its nest. Opposite my shelter Palaniswami also had a small shed. In the huge garden, only two of us used to stay.”  

Palaniswami, who had access to a library in town, brought back a number of books in Tamil on Vedanta, such as Kaivalya Navaneeta, Yoga Vasistha and Shankaras Vivekachudamani.  Ramana read each of the books, immediately grasped the meaning, remembered everything and imparted the essence of it to Palaniswami.  

Palaniswami would die in Maharshi Ramana’s arms. Ramana placed on hand on his spiritual heart ( right side of chest ) and one on the left side of his head when he was dying, to make him Jivan Mulkt.  But after he removed his hands Palaniswami opened his eyes and then died -- and hence it was not a success.  He would always regret this incident.

Ramana would do the same thing to him own mother much later.  He was able to liberate her from the endless cycle of births and hence she was buried in a meditative pose – NOT cremated as is Hindu custom.

Above picture-- A Hindu saint being buried ( NOT cremated ). Camphor and salt is used.  Such a body of a Buddhist Sri Lankan saint was stolen and this is what is being touted as the body of Francis Xavier.  

Punch into google search PORTUGUESE INQUISITION IN GOA ORDERED BY FRANCIS XAVIER VADAKAYIL

At a funeral Ramana’s uncle heard the news and he came to visit him, and take him back home .  He tried talking to him , but Ramana would not talk or even show a sign of recognition.  The uncle finally had no alternative but to give up.

In Dec 1898 his mother Alagammal came to visit him for the first time, accompanied by his eldest brother Nagaswami.  Ramana would not talk to them. Bitterly she complained about his neglected bodily condition and implored him to come home with her, but he did not react.  Day after day they came up to see him, brought him sweets and entreated him tirelessly, but all to no avail. Ramana remained silent.  

Alagammal tried everything.  One day when she broke down in tears, he was unable to bear it any longer and simply went away. Once she despairingly turned to the others present and asked for their support.  Then one of them said to Ramana, “Your mother is weeping and praying. Why do you not answer her?  Whether it is ‘yes’ or ‘no’, why not give her a reply?  Swami need not break his vow of silence.  Here is pencil and paper. Swami may at least write out what he has to say.”

So Ramana wrote down, “The Ordainer controls the fate of souls in accordance with their past deeds – their prarabdhakarma. Whatever is destined not to happen will not happen, - try how hard you may. Whatever is destined to happen will happen, do what you may to stop it. This is certain. The best course, therefore, is for one to be silent.”

Whether this message convinced his deeply religious mother or not, there was nothing left for her to do but to leave him to the life he had embarked upon. Furthermore Nagaswami’s holidays were coming to an end and he had to return to his office for work . Without having achieved what they had set out to achieve and with a heavy  heart, they returned to Manamadurai.

Gradually more followers came to live with Ramana and Palaniswami. When Ramana’s mother  joined the community in 1916 she instigated regular housekeeping chores and regular cooking. But Ramana made it clear in several remarks that he preferred the simplicity of the years when they lived from hand to mouth.

Ganapati Sastri, also called Ganapati Muni – Muni means the wise, the scholar, the saint – was the most famous and erudite of Sri Ramana’s disciples.  He was a Telugu Brahmin.  

One day he asked Ramana “ Pray enlighten me about the nature of tapas.”

For 15 minutes the Swami kept silent and looked at Ganapati, who sat at his feet full of expectation. Then he answered, “If one watches whence this notion of ‘I’ springs, the mind will be absorbed into that. That is tapas. If a mantra is repeated, and attention directed to the source whence the mantra-sound is produced, the mind will be absorbed in that. That is tapas.”

This was the first time that Sri Ramana gave a verbal answer to a question.

Until then he had kept silent and had always written the answers down. For Ganapati Muni this was a real revelation. His heart was filled with ecstatic joy and he meditated at the feet of his new master until the evening. 

The following day Ganapati Muni wrote full of enthusiasm to his family and his disciples, “I have found my Master, my Guru. He is the Sage of Arunachala known as Brahmanaswami. He is no ordinary Swami. He is a great Seer, a mighty spiritual personality. To me and to you all he is Bhagavan Sri Ramana Maharshi [elevated great Seer Ramana]. Let the whole world know him as such.”

From that moment on the Swami became known as the Maharshi Bhagavan. Ganapati Muni and his followers made Sri Ramana known to a wide circle in India.

The Englishman Frank H. Humphreys was the first western disciple who came to Ramana, in January 1911. He reports about his visit, “For half an hour I looked Him in the eyes which never changed their expression of deep contemplation. I began to realize somewhat that the body is the Temple of the Holy Ghost – I could only feel His body was not the man, it was the instrument of God, merely a sitting motionless corpse from which God was radiating terrifically. My own sensations were indescribable.”

Ramana became relatively well known in and out of India after 1934 when Paul Brunton, having first visited Ramana in January 1931, published the book A Search in Secret India. In this book he described his meeting with Ramana Maharshi, and the effect this meeting had on him. Brunton also describes how Ramana's fame had spread, "so that pilgrims to the temple were often induced to go up the hill and see him before they returned home", and the talks Ramana had with a great variety of visitors and devotees.

Brunton calls Ramana "one of the last of India's spiritual supermen", and describes his affection toward Ramana:--

“ I like him greatly because he is so simple and modest, when an atmosphere of authentic greatness lies so palpably around him; because he makes no claims to occult powers and hierophantic knowledge to impress the mystery loving nature of his countrymen; and because he is so totally without any traces of pretension that he strongly resists every effort to canonize him during his lifetime”

While staying at Sri Ramanasramam, Brunton had an experience of a "sublimely all-embracing" awareness, a "Moment of Illumination".

The book was a bestseller, and introduced Ramana Maharshi to a wider audience in the west. 

Till his death in 1950 Ramana lived in Sri Ramanashramam, the ashram that developed around the mother's tomb.  Ramana often walked from Skandashram to mother's tomb. In December 1922 he didn't return to Skandashram, and settled at the base of the Hill, and Sri Ramanasramam started to develop.  

In November 1948, a tiny cancerous lump was found on Ramana's arm and was removed in February 1949 by the ashram's doctor.  Soon, another growth appeared and another operation was done by an eminent surgeon in March 1949 with radium applied. The doctor told 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, 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."

 By April 1950, 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.

Henri Cartier-Bresson, the legendary French photographer and master of the "decisive moment", arrived at the ashram in the first week of April 1950, just ten days earlier, as the Maharshi lay terminally ill in his ashram. 

Cartier-Bresson had the knack of being at the right place at the right time.

Henri Cartier-Bresson,  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.

Cartier-Bresson took some of the last photographs of Ramana on April 4, 1950, and went on to take pictures of the mahasamadhi preparations.

" In his notes, Henri Cartier-Bresson wrote, "The Maharshi was the most accomplished human being I have ever met."

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.

Objects being touched or used by him were highly valued by his devotees, "as they considered it to be prasad and that it passed on some of the power and blessing of the Guru to them". Also the water which he used to wash his hands was valued. The bathing-water he used became an object for achamaniyam, "sipping drops of water for religious purpose".Sri Ramana strongly discouraged this and constantly reminded people to turn within.

He charged no money, and was adamant that no one ever ask for money (or anything else) in his name;

He never promoted or called attention to himself. Instead, 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.

He considered humility to be the highest quality.

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.

Ramana never promoted any lineage.

His awareness of himself as consciousness was unaffected by this physical transition and it remained continuous and undimmed for the rest of his life.   In Hindu parlance he had `realized the Self',  that is to say, he had realized by direct experience that nothing existed apart from an indivisible and universal consciousness which was experienced in its unmanifest form as beingness or awareness and in its manifest form as the appearance of the universe.

He shared in the communal work and for many years he rose at 3 a.m. in order to prepare food for the residents of the ashram. His sense of equality was legendary. When visitors came to see him - it made no difference whether they were VIPs, peasants or animals - they would all be treated with equal respect and consideration.

His egalitarian concern even extended to the local trees; he discouraged his followers from picking flowers or leaves off them and he tried to ensure that whenever fruit was taken from the ashram trees it was always done in such a way that the tree only suffered a minimum amount of pain.

Throughout this period ( 1925-50) the centre of ashram life was the small hall where Sri Ramana lived, slept and held court. He spent most of his day sitting in one corner radiating his silent power and simultaneously fielding questions from the constant flow of visitors who descended on him from every corner of the globe. He rarely committed his ideas to paper and so the verbal replies given out during this period (by far the most well documented of his life) represent the largest surviving source of his teachings.

These verbal teachings flowed authoritatively from his direct knowledge that consciousness was the only existing reality. Consequently, all his explanations and instructions were geared to convincing his followers that this was their true and natural state.

Few of his followers were capable of assimilating this truth in its highest and most undiluted form and so he often adapted his teachings to conform to the limited understanding of the people who came to him for advice. Because of this tendency it is possible to distinguish many different levels of his teachings.

At the highest level that could be expressed in words he would say that consciousness alone exists. If this was received with skepticism he would say that awareness of this truth is obscured by the self-limiting ideas of the mind and that if these ideas were abandoned then the reality of consciousness would be revealed.

Most of his followers found this high-level approach a little too theoretical - they were so immersed in the self-limiting ideas that Sri Ramana was encouraging them to drop that they felt that the truth about consciousness would only be revealed to them if they underwent a long period of spiritual practice.

To satisfy such people Sri Ramana prescribed an innovative method of self-attention which he called self-enquiry.  He recommended this technique so often and so vigorously that it was regarded by many people as the most distinctive motif in his teachings.

Sri Ramana Maharshi, who has opened up the path of advaita Hindusim of Adi Shankaracharya  ( 2000 BC )  to all people,  is one of the most remarkable sages of the modern era.  

He was the last of the great seers. 

Grace and peace!

Prayer to Lord Ganapathi 

Arunachalavarketha Akshara malai chatha,

Karunakara Ganapathiye Karamaruli kaapaye.                                     

Oh merciful Ganapathi , give a hand and help  me,

To make a garland of letters suitable for Lord Arunachala.

Refrain ( this refrain  has to be chanted after each verse)

Arunachala Siva, Arunachala Siva,

Arunachala Siva, Arunachala Siva,

Arunachala Siva, Arunachala Siva,

Arunachala Siva, Arunachala Siva.

Arunachalamena agame ninaippavar,

Agathai aruppai arunachalane.                                              1

Oh Arunachala, cut of the pride in the minds,

Of those who meditate on Arunachala.

Azhagu sundaram pol agavum neeyum uttha

Binnamay iruppom arunachalaa.                                           2

Oh Arunachala , like the words Azhagu in Tamil,

And Sundaram in Sanskrit mean the same beauty,

Let our mind and you be not different and be same.

Agam pugum theerthu , unnaka guhai chirayai,

Amarvithathen kolo arunachalaa.                                          3

Oh Arunachala , why did you enter in my mind,

Drew me,  made me imprisoned in your mind?

Aarum kavenai yandanai yagathidil,

Akhilam pazhithidum arunachalam.                                      4

Oh Arunachala, after  having drawn the useless me,

If you remove me later, the world would find fault with you.

Ippazhi thappunai yeninai pitha ,

Yini yaar viduvaar arunachalam.                                           5

Oh Arunachala , get rid of this bad name,

Oh Mad one, who would leave you now.

Yeendridum annayir peritharul purivo,

Yidhuvo unadharul Aunachala.                                              6

Oh Arunachala  who is kinder than my mother,

This is indeed your great grace.

Unaye mathi odathulathin mel,

Uruthiyayiruppai Arunachala.                                                7

Oh Arunachala, please change yourself,

And sit firmly on my changing mind.

Oor chuthu ulam vidathu unnai tatangida,

Un azhagai kattu Arunachala.                                                 8

Oh Arunachala , show me your beauty,

So that my mind ,which wanders round becomes firm.

Yenai azhithippo yenai kalava vidil,

Ithuvo vanmai Arunachala.                                                      9

Oh Arunachala, Are you man enough , 

So that  you destroy my ego,

And merge me with yourself?

Yen inda urakkam yenai pirar izhukka,

Ithu unakku azhago, Arunachala.                                           10

Oh Arunachala, Is it pretty for you,

To be asleep when others drag me to things bad?

Iympula kalvar agathinir pugum pothu,

Agathu nee ilayo, Arunachala.                                                 11

Oh Arunachala, Are you not within me,

When the thief of five senses enters within me?                   

Oruvanaam unnai olithavar varuvaar,

Un chootheyidhu, Arunachala.                                                 12

Oh Arunachala, If the one who hides you,

Appear before me, it is only your deceit, Oh God

Omgara porul oppu uyar villoy,

Unai yaar arivaar , Arunachala.                                          13

Oh Arunachala, who is great and incomparable,

Who can claim ever  to know you?

Ouai  pol , yenakku un arulai thandu yenai,

Aluvathu un kadan, Arunachala.                                         14

Oh Arunachala, It is your bounden duty,

To control me after giving your grace , just like my mother.

Kannukku kaanai kannindri kanunai,

Kanuvathu yevar paar , Arunachala.                                     15

Oh Arunachala, you watch over  me yourself,

To  help me see you with the eye of the eyes,

When I am  trying to see you with my  eyes.

Kandham irumb pol kavarndu yennai vidamal,

Kalandhu yennodu iruppai , Arunachala.                              16

Oh Arunachala, be always with me ,

Like the magnet attracting a piece of steel,

And be always merge with me   never leaving me.

Giri uruvagiya kirubai kadale,

Krubai koorndu arulvay, Arunachala.                                    17

Oh Arunachala who is the ocean of mercy,

With the looks of a mountain, please bless me with your grace.

Keezh melengum kilar oli mani yen,

Keezhmayayai paaz chey, Arunachala.                                  18

Oh Arunachala , Who shines like a gem,

In the minds of the great as well as the  base ones,

Destroy this quality of baseness within me.

Kutham uthu aruthennai gunamay paninthal,

Guru uruvay olir , Arunachala.                                               19

Oh Arunachala, destroy all the crimes that I have committed,

And make me pure, through the mouth of the teacher.

Koor vaat kanniyar kodumayir padathu arul,

Koorndu  yennai Cherndhu arul, Arunachala.                        20

Oh Arunachala, Be merciful  with me and bless me,

So that I do not fall in the hooks of the bad ones, with sharp swords.

Kenjiyum vanjiyay konjam irangilai,

Anjel yendru arul, Arunachala.                                                21

Oh Arunachala, like a deceiver you have not shown pity on me,

In spite of my begging, Please tell me , not to be afraid.

Kelathu alikkum un kedil pugazhai,

Kedu cheyyathu arul, Arunachala.                                         22

Oh Arunachala, do not spoil your fame,

Of giving without asking , by not giving to me.

Kaiyinir kaniyul mey rasam kondu uvagai,

Veri kola varurl , Arunachala.                                                23

Oh Arunachala, bless me with the exuberance of happiness,

By using the juice of the truth of the fruit in my hand,

Kodiyittu adiyarai kollunai kkatti ,

Kondu engan vazhven, Arunachala.                                       24

Oh Arunachala , how will I Ever live ,

As a slave to you who kills ,

Without killing his devotees?      

Kopamil gunathoy , kuriyay yenai kola,

Kuray yen cheythen, Arunachala.                                           25

Oh Arunachala , who is never angry,

What great did I ever do , to make you,

Choose me to receive your grace?

Kowthamar pothum karunai maa malaye,

Kadai kanithu aalvay, Arunachala.                                          26

Oh Arunachala , who is the mountain of mercy,

Which is being worshipped by sage Gowthama,

Please see me with your side long glance and bless me.

Chakalamum vizhungum kadir oli ina mana,

Salasa malarthi yidu , Arunachala.                                           27

Oh Arunachala , who is the light that swallows all,

Please make the lotus of  my mind open fully.

Chappadu unnai charndhuna vaayaan,

Santhamay pavan Arunachala.                                                 28

Oh Arunachala, when I approached you for food,

You made me your food and made me peaceful.

Chitham kulira kkathir atham vaitha amudha,

Vaayai thira varun mathi, Arunachala.                                 29

Oh Arunachala, with a view to cool my mind,

Open the nectar like mouth of the bud of my mind.

Cheerai azhithu nirvanamai cheythu arut,

Cheerai alitharul, Arunachala.                                               30

Oh Arunachala, Remove the cloth that covers my mind,

Make me nude and again grace me with your cloth of grace.

Chuka kadal ponga chollunar adanga,

Chumma porunthidanga Arunachala.                                    31

Oh Arunachala, to make my mind ebb with pleasure,

And to make my senses under control , you occupy my mind.

Choothu cheydu yenni chothiyadini un 

Jothi uru kkattu , Arunachala.                                                32

Oh Arunachala, from now on, do not test me by deceit,

And show me your form which shines like a flame.

Cheppadi vithai kkathu ippadi mayakku vittu,

Uru ppadu vithai kkattu , Arunachala.                                   33

Oh Arunachala , do not show the magical shows

To make me completely confused,

And show me that which would build me.

Cherayenin mey neera yurugi kkan,

Neeral azhiven , Arunachala.                                                  34

Oh Arunachala, If you do not unite with me,

I would melt like water and be destroyed by tears.

Chaiyena thallin chey vinai chudum amala,

Uy vagai yethu urai, Arunachala.                                            35

Oh Arunachala , if you push me away with disdain,

Oh pure one , my actions would burn me,

And so tell me how should I live and win.

Chollathu cholli nee , chollara nillendru,

Chumma yirundhay , Arunachala.                                           36

Oh Arunachala, without talking you talked to me,

And told me to stop talking and you kept quite.

Chombiyay chumma sukhamundu urangidir,

Chol very yen gathi, Arunachala.                                            37

Oh Arunachala, If I lazily sleep in pleasure,

Tell me, what other  way to get away is there for me.

Chowriyam kaattinai , chazha kathathu yendre,

Chaliyathu irunday, Arunachala.                                             38

Oh Arunachala, you showed me your prowess                        

And the darkness in me vanished,

And you remained still motion less.

Gnamaliyir kedaa naan yendru uruthi yay,

Nadi nin urave, Arunachala.                                                   39

Oh Arunachala, I am worse than a dog,

For when did I ever steadfastly seek you.

Gnanamillathu , un asayar thalar vara,

Gnanam therithu arul, Arunachala.                                         40

Oh Arunachala, I sought you without wisdom,

But did only get tired because of my desire,

And so grace me with the wisdom to seek you.

Jnimiru po neeyum malarnthilai yendre,

Ner nindaranai , yen arunachala.                                              41

Oh Arunachala, When I as a bee wanted to enter you,

And when I thought that you have not opened  like a bud,

To my surprise  I found you standing in front of me.

Thattuvam theriya thathanai yuthay,

Thathuvam ithu ven, Arunachala.                                                42

Oh my Arunachala , when I did not know the innate philosophy,

You yourself stood before me as the same innate philosophy.

Thane thane thathuvam idanai ,

Thane kattuvai Arunachala.                                                           43

Oh Arunachala , please show and make me realize,

That you ,yourself are the innate philosophy.

Thirumbi yagam thannai dina maga kan kaandu,

Yeriyum yendranai, yen Arunachala.                                             44

Oh my Arunachala, You told me to turn and see,

Within myself ,so that I will know it.

Deeramilakathir thediyum thanayaan ,

Thirumba vuthen arul, Arunachala.                                                 45

Oh Arunachala, by your grace I searched inside ,

Without inner courage and got you again.

Thupparivilla ippira ppen bhayan,

Oppidavaye , yen Arunachala.                                                        46

Oh my Arunachala, what is the use of this birth,

Without the  innate knowledge, and then why,

Should I try to compare it with that of others.

Thooy mana mozhiyar thoyu mun meyygam,

Thoyave yarul yen Arunachala.                                                       47

Oh my Arunachala, please bless me to merge within you,

Before the others with purer mind merge in you.

Dheivam yendru unnai charave , yennai,

Chera vozhithay Arunachala.                                                            48

Oh Arunachala , when I bent towards you,

Thinking you are my God, you pushed me away.

Thedathu uttha na thiru varu nithi yaga,

Thiyakkam theertharul Arunahala.                                                      49

Oh Arunachala, You are the divine treasure,

That I got without searching for it,

And bless me with a stable mind.

Dhairiyamodu mun meyyaga nada yaan,

Thattazhithen arul , Arunachala.                                                         50

Oh Arunachala, when I tried to approach you with courage,

The boat of mine tottered and I  fell down and so bless me.

Thottarut kai mey kattidaa yenil,

Yaan attamaven, arul , Arunachala.                                                      51

Oh Arunachala , If you do not merge in me,

When I extend my hands to touch you,

Then I would become , a useless thing.

Thodamini yagathodu ondri yendrum,

Chandhoda ondirda arul, Arunachala.                                                    52

Oh Arunachala, You who are without flaws,

Merge with me from the inside and grace me,

To merge with the  ever lasting joy , inside you.

Nagaikku ida milai nin nadiya venaiaru ,

Nagai Yittu paar nee arunachala.                                                            53

Oh Arunachala, this is not the time to laugh at me,

Who has sought and approached you but please see me,

After adorning me with your grace.

Nanilai naadita naanayondri nee,

Thanuva niranai arunachala.                                                                    54

Oh Arunachala, without shame you stood like a pillar,

When I came myself,  seeking you, instead of helping me.

Ninneri yerithenai neeragidum mun,

Nin arun mazhai pozhi Arunachala.                                                        55

Oh Arunachala, before I turn to ash due to your burning advice

Rain your nectar like grace on me, please.

Nee naan ara ppuli nithangali mayama,

Nindridu nilay arul Arunachala.                                                             56

Oh Arunachala, destroy the difference between you and me,

And bless me with the state of  ecstasic joy.

Nunn uruvay ninai yaan vinnuru nannida,

Yennalai yirumen ara Arunachala.                                                          57

Oh Arunachala, please cut off my nets of thought,

That prevent me to see your subtle divine form.

Noolarivu ariya pethaiyan yendran,

Malari varuthu arul, Arunachala.                                                            58

Oh Arunachala , grace me by cutting  off my wrong knowledge,

For I am a simpleton who does not have bookish knowledge.

Nekku nekkurugi yaan pukkida unnai puga,

Nakkaha ninranai , Arunachala.                                                                 59

Oh Arunachala, when melting with emotions, I tried to enter you,

As my refuge   but  You stood motionless and naked before me.

Nesa mila yenakkun asayai kaati nee,

Mosam cheyyatharul, Arunachala.                                                           60

Oh Arunachala, Do not forsake  me now .

After showing your desire to me ,  

As  I  was not interested in you earlier.

Naindazhi kaniya nalanilai padathir,

Nadi ut kol nalam, Arunachala.                                                                61

Oh Arunachala, Unripe fruits do not lead to good,

Ripen me and merge me with you.

Nondhida thunthanai thandu yenai kondilai,

Yandaka nee yenakku Arunachala.                                                         62

Oh Arunachala, you are like the God of death me,

As you gave me yourself and painlessly took me within you.

Nokkiye  karuthi mey thakkiye pakkuvam 

Aakki nee aandarul, Arunachala.                                                              63

Oh Arunachala , see me touch me and ripen me,

And then take me and then  rule over me.

Pathi maal vidanthalai yuthiru munamarul, 

Pathida arul puri, Arunachala.                                                                   64

Oh Arunachala, shower your grace and save me,

Before the poison of delusion gets hold of me.

Parthu arun maalara parthilai yenin arul,

Par unakkar cholvar, Arunachala.                                                            65

Oh Arunachala , If you do not see and dispel my illusion,

Who is there , who can request you to do that.

Pithu vittu unai ner pithanakkinai arul,

Pitham theli marundu Arunachala.                                                           66

Oh Arunachala, You cured my mad desire for the world,

And made me mad for you and your grace,

And you are the only medicine to cure this madness.

Bheethiyil unai char, bheethiyil unai cher,

Bheethi undanakka yen, Arunachala.                                                       67

Oh Arunachala , why are you having fear to me joining you,

As I am joining you fearlessly and you are fearless.

Pullari vethurai, nallari vethurai, 

Pullidave arul , Arunachala.                                                                      68

Oh Arunachala, please tell me which knowledge is bad,

And which is good and bless me to shed the bad knowledge.

Poo mana mamanam poorana manam kola ,

Pooranamarul Arunachala.                                                                        69

Oh Arunachala, Bless me with complete knowledge,

For my mind is beset with the scent of this world.

And not the knowledge of  perfection.

Peyar ninaithidave pidithu izhthanai un,

Perumai yaar arivaar Arunachala.                                                              70

Oh Arunachala, You pulled me towards you,

Even when I just brought your name to my mind,

And who can ever aptly tell your greatness?

Peythanam vida , vidaa peyayi pidithanai,

Peyan akkinai yen Arunachala.                                                                  71

Oh my Arunachala , when the devilishness left me,

You firmly caught hold of me like a devil,

And made me mad for you like  a devil.

Painkodi ya naan pathu indri vaadamar,

Pathu kodaay kaa varunachala.                                                                 72

Oh Arunachala, Please be a staff  to support me,

As I am a tender creeper and would wilt , if I do not have a support.

Podiyaan mayaikki yen bodathai parithu un,

Bodathai kattinai Arunachala.                                                                   73

Oh Arunachala , Using the dust to make me loose myself,

And completely steal away my understanding,

You blessed me by showing ,  your knowledge to me.

Pokkum varavumil podu veli yinil arut,

Porattam kattu, Arunachala.                                                                      74

Oh Arunachala, In my mind which is a public road

Where there is no coming and going of thoughts,

Stage and show the clashes of your divine self.

Poudhikama mudar pathu athu nalum mun,

Pavisu kandu uravu arul, Arunachala.                                                      75

Oh Arunachala, cut off my physical attachments,

And grace me with the splendorous sight of yours.

Malai marundhida nee malaithidavo varun,

Malai marunday olir, Arunachala.                                                            76

Oh Arunachala, When you cured me of my disease,

Of confusion about the problems of birth and life,

Why should I bother and so please shine as the mountain of cure.

Manam kondu urubhavar manathai azhitha pin,

Manamillathu olir Arunachala.                                                                  77

Oh Arunachala ,you have destroyed the ego,

Of the people who were suffering from ego,

And please shine as something beyond ego.

Minjidir kenjidum konja vari vaniyaan,

Vanchiyathu arul yenai, Arunachala.                                                         78

Oh Arunachala , I am an ignoramus , who begs,

When some one overwhelms and rules over me,

And so without deceiving me show your grace to me.

Meegaaman illaman maa kathu alai kala,

Magamar katharul, Arunachala.                                                                79

Oh Arunachala, Protect me from this great illusion,

When I am floundering like a ship without helmsman,

And caught amidst, the wind and storm of a storm.

Mudiyadi kaanaa mudi vidu thanai ner,

Mudi vida kada mnilai arul, Arunachala.                                                 80

Oh Arunachala , when I am trying to untie,

The knot of ego like the one  trying to find your head and feet,

Be like a mother and help me to untie the knot.

Mokilam mun kkattu mukurama kadenai ,

THooki anainthu arul, Arunachala.                                                          81

Oh Arunachala , do not show me a mirror,

To point out my absence of nose,

But raise me and hug me tightly.

Meyyagathin manamen mala ranayinaa,

Mey kalathida varul , Arunachala.                                                           82

Oh Arunachala , in the flower bed of my mind,

Within my body , permit me to merge with you.

Men mel thazhindhdu melliyar cherndhu nee,

Menmayuthana yenna, Arunachala.                                                         83 

Oh Arunachala, how is it that you became great,

Even after again and again mixing with the poor and humble

Mai mayanetharun maiyinal unathu ,

Unamai vasamakkinai, Arunahala.                                                            84

Oh Arunachala, after removing the collyrium of ignorant confusion,

By granting me the collyrium of your grace , you made me truly yours.

Mottai yadithennai vetta veliyineel

Nattamadinai yen , Arunachala.                                                                 85

Oh Arunachala, after completely shaving of my ignorant thoughts,

You danced in the empty stadium of my mind.

Moham thavirthun mohama vaithu men,

Moham theeray, yen Arunachala.                                                              86

Oh Arunachala, you removed my attachment to me,

Put in there attachment to you, and by your grace,

Keep that attachment from not vanishing.

Mouniyai karpon malarathirunthaan,

Monamith aamo , Arunachala.                                                                   87

Oh Arunachala , Is it divine silence,

When one is silent and immobile like a stone?

Yavan yen vaayil maninai yatti,

Yen pizhai pozhuthathu , Arunachala.                                                       88

Oh Arunachala, who was it ,who made me good for nothing,

And robbed me of my livelihood?

Yaarumariyadhen madhiyinai marutti ,

Yevar kollai kondathu , Arunachala.                                                           89

Oh Arunachala, who was it that destroyed

My mind’s confusion and robbed me for himself?

Ramanar yendru uraithen , rosam kolathu yenai,

Ramithida cheya vaa, Arunachala.                                                              90

Oh Arunachala, I told it this way because,

I thought that you are one bewitching my mind,

And so without getting angry, make me happy.

Raa pakalilla veru veli veetil,

Ramithuduvom, vaa, Arunachala.                                                              91

Oh Arunachala , let us both enjoy this divine happiness,

In this open house where there is no night or day.

Lakshiyamm vaithu arul asthiram vittanai, 

Bakshithaay prananodu, Arunachala.                                                          92

Oh Arunachala, you shot your arrow at me,  

Keeping correct aim and ate me away along with my soul .

Labha nee ikha para labham mi lenayuthu,

Labham yennuthanaim, Arunachala.                                                            93

Oh Arunachala, what  is  the profit got buy you,

Who is the real profit to those who get you,

By taking me ,  who does nothing here and hereafter.

Varumbadi cholilai, vanden padiyala,

Varundhidan alai vidhi, Arunachala.                                                            94

Oh Arunachala, You only called me near you,

And now I have come, look after me and my problems,

And if you feel sad to do it, it is but  your fate.

Vaa vendru agam pukkun vaazh varul endre yen,

Vaazh vizhunden arul, Arunachala.                                                              95

Oh Arunachala, The moment I came in, when you called,

You entered in to me  and showered your grace,

But I lost my selfish egoistic life.

Vittidir kattamaam vittida thunai uyir,

Vittida yarul puri , Arunachala.                                                                     96

Oh Arunachala, To leave you  is difficult,

So when I leave this world, be with me,

And please bless me to be always with you.

Veedu vitteer thula veedu pukku payya vun,

Veedu kattinai yarul, Arunachala.                                                                 97

Oh Arunachala, you drew me out of my home,

And you entered and occupied the home of my mind,

And showed me, that you are my permanent home.

Veli vitten un cheyal veruthithadathu un arul,

Veli vittu yenai kaa, Arunachala.                                                                   98

Oh Arunachala, I have published your acts now,

But please do not hate me  for that,

And show your grace and then protect me.

Vedanthatte verara vilangum,

Veda porul arul  Arunachala.                                                                         99

Oh Arunachala, please explain to me that ,

Which  is the essence of all Vedas,

And which is explained in Vedantha.

Vaidhalai vazhathaa vaitharut kudiya,

Vaithenai vidathu arul, Arunachala.                                                              100

Oh Arunachala, consider my slanderous words as praise.

And make as an object of grace and look after me always.

Ambuvi laali pola  anpuruvu nilay enai,

Anbaa karaitharul, Arunachala.                                                                      101

Oh Arunachala, like the hail stones melting in rain,

Please merge me in your form of love , as your form is love itself.

Arunai yen drannayana arut kanni patten un,

Arul valai thappumo Arunachala.                                                                    102

Oh Arunachala, as soon as I thought of Arunachala,

I was caught in the net of your grace,

For the net of your grace never makes mistakes.

Chindhithu arut pada Chilandhi pol kkatti,

Cirayittu undanai , Arunachala.                                                                       103

Oh Arunachala, after great thought you spun a spider’s web,

Imprisoned me and then took me within you.

Anpodu un namange , anbar tham anbarukku,

Anbanayida varul , Arunachala.                                                                        104

Oh Arunachala, please make me the friend,

Of the friend of  a friend of one who chants your name with love.

Yen polum dhenarai yin pura kkathu nee,

Yennalum vazhandharul Arunachala.                                                                105

Oh Arunachala , you please kindly protect the oppressed ones,

Like me and continue to live forever.

Yenpurukanpar tham yin chorkkal cheviyumen,

Pun mozhi kol varul, Arunachala.                                                                      106

Oh Arunachala, who hears the sweet words ,

Of devotees who melt to the chore on singing of him,

Be pleased to accept the poor words of mine too.

Poumayam poo thara pun cholai nan cholap,

Poruthirulishtam pin , Arunachala.                                                                  107

Oh Arunachala who is a mountain of patience,

When I tell poor words about you make them good,

As per your wish and please pardon me. 

Malai alitharul Arunachala, Ramana ven,

Malai aninthu arul Arunachala.                                                                        108

Oh Arunachala Ramana, please give me a garland and then 

Please wear the garland composed by me.

CAPT AJIT VADAKAYIL
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