Sri Ramana Gita – Introduction
Silence was the language in which Bhagavan Ramana Maharshi normally communicated with devotees. But there were rare occasions when he verbally spoke to them. Sometimes, when needed, he responded to the questions of his devotees.
Fortunately, many of these conversations and teachings were recorded, and were made available to the humanity seeking peace, liberation, salvation, self-realization, which all amounts to Abidance in the Peaceful Self.
A few disciples, some enlightened in the traditional manner, some advanced in spiritual practices, some simply devoted to Bhagavan, sought answers for intricate questions. This was between 1913 and 1917. These proceedings were recorded by his primary disciple, Vashista Ganaputi Muni, in his classical Sanskrit verse, on the model of the Bhagavad~Gita. Because, here too, like the Bhagavad~Gita, the Teacher is one who spoke under a divine inspiration, the questioners were representatives of humanity, and the subject matter revolved around the supreme purpose of life, that is, Abidance in the Supreme Reality, the Self.
This great work, Sri Ramana Gita, consists of three hundred verses arranged in eighteen chapters. A number of translations have appeared in various languages. A commentary in Sanskrit was provided by Sri Kapali Sastriar, who had close association with the Sage Ramana in earlier years. He wrote this commentary in three weeks. Later, a translation and commentary in English was provided by Sri A. Natarajan.
Ramana Gita does not deal, only with the philosophical content of Ramana’s Teaching. There is a lot of practical information as well, that is, the discipline and process to follow to reach the goal, or to realize the truth of one’s Self. Also, precise connotations of certain terms and concepts that are often wrongly understood, have been provided. In addition, clear directions have been given on the practice of age old social traditions, the position of women, society and what is “Shakti” (Power). And finally, in the matter of Knowledge of the Self, a number of clarifications have been offered, on the difference between the Brahmavidya from the Upanishads, and the Atmavidya offered by the Maharshi as revealed by Him, confirmed by Him in experience and communicated to the world by Him for verification and practice.
Ramana Gita is ideal for sincere devotees and seekers of spiritual Truth, who want Genuine Knowledge and Practical Techniques, that are confirmed by actual experience by an Enlightened Sage.
It is absolutely certain that this divine, profound knowledge, offered to humanity in the manner of questions by sincere devotees, and answers by the great Sage, Sri Ramana Maharshi, with the authority of His genuine knowledge and experience, will be extremely useful for a sincere seeker, who longs for Lasting Happiness, Liberation from bondage, Salvation, Eternal Life, and Abidance in the Supreme Reality, the Blissful Self.
Vasundhara
