Getting to Know Ramana

Getting to Know Ramana

David Godman is perhaps the best “interpreter” of Ramana’s teachings (in English), editor of Be as You Are: The Teachings of Sri Ramana Maharshi (Penguin paperback). A good place to start. It’s 244 pages include a glossary and index. Don’t skip the Introduction. The late Arthur Osborne was a Western student of Ramana, and edited The Collected Words of Ramana Maharshi (Weiser Books paperback). Not a lot was written by Ramana himself, and Osborne explains much about what was. Again, don’t skip the Preface. The 192 pages include glossary and index. Ramana wrote in Tamil, and many references are to Vedanta.

These are good preparation for Talks with Sri Ramana Maharshi, the major source for his direct teachings; some 650 brief, transcribed Q-and-A on many topics (with students or with visitors) over about four years (late 30’s). 640 pages, hardcover, with extensive glossary and index, it is best read with the above preparation. A thorough Bibliography, at the back, will lead you to choices of the many other books, of many sorts, to follow with. Now in its 13th printing since publication in 1955, Talks with Sri Ramana Maharshi was produced by Maharshi’s ashram in India. From 1935-39, a disciple acted as a recorder of Maharshi’s dialogues with visitors—somewhat like journal entries. Maharshi was evidently well-read in classical Indian spiritual literature (after his enlightenment), so—in speaking frequently to Indians—he often used Sanskrit phrases.

While earlier editions of the book had only a 10-page glossary, and a 24-page general index, it now has a 42page index—with each Sanskrit indexed word followed, at the same location, with its definition. In addition, there are 33 pages of categorized indexes to assist in locating a passage you only recall, making it a more useuful resource. Otherwise, it’s the same, original text (and now available at Amazon.com). Sri is an honorific, similar to Sir; Bhagavan is a title given to holy persons, similar to Blessed. Devotees referred to Sri Bhagavan Ramana Maharshi simply as Bhagavan; the book uses “M,” as an abbreviation for Maharshi. M was about in his mid-50’s during this time. The significance of Maharshi’s life and teaching is that spiritual aspirants need not reinvent the wheel. In terms of spiritual experience, it is evident (as one can recognize in reading a biography of Maharshi) that he has “been there, and done that.” Among the visitors, just during these four years, were Somerset Maugham, Yogananda, Tibetan scholar EvansWentz, writer Paul Brunton, Maurice Frydman, swamis, muslims, the Maharajahs of Mysore and of Travancore, Indian congressmen, Brahmin pandits, and philosophy professors. Among the many that sat in M’s presence each day were those caught up in the traditional concepts of established religions (Hindu, Christian, Muslim, Buddhist, Theosophy, etc.)—such as ‘reincarnation’. Then there were the scholars who treat enlightenment as an academic subject and want to clarify scriptural terms. There are, of course, those who come in quest of occult and mystical powers. And there are inevitably those who appear with a “problem”—men and women alike.

There are many who want instant dispensation (“grace”; shaktipat), by the guru tapping their forehead or whispering a mantra in their ear, as if being enlightened by an ATM machine.

Practically every entreaty could be summarized, “Tell me, what is realization? And how may I attain it?” Since the listener usually resists thinking “outside the box,” M’s teaching is plain, simple and direct; the listener—who would like as long as possible to continue in his or her worldly ways—often ignores his direction and asks instead if M can recommend some “practice” that can be pursued toward the same ends “meanwhile.”

M is realistically pragmatic. He judges the state of spiritual maturity of his listener (often by the question) and responds accordingly. Answers are always keyed to the level of the listener’s comprehension. If a person insists on asking about karma, M begins by quoting some of the things that are said in the spiritual literature about karma—but which are invariably misunderstood. He may then comment pointedly, “Karma is as real as the individual.”

M’s responses are almost predictably repetitive, because he had one succinct message. And generally he used the term “Self” (which the scribe capitalized) to refer to the Absolute, to stress the point that absolute Self is the same as the self—individual—with a small “s”. But he also used “Brahman” with Hindus, “God” with Christians, etc. And he sometimes used “I-I,” indicating the One “I” that is at the same time the individual I.

He generally spoke in reference to himself as a Jnani, which defines a Self-realized sage. Its counterpart, a person who has not realized his true nature, is an ajnani (a- indicating “not”).