60-890: Panth (also panthan , meaning "path" in Sanskrit), also called the Sampradaya , is the term used for several religious traditions in India. A panth is founded by a guru or an acharya in guru-shishya parampara , and is often led by scholars or senior practitioners of the tradition. Some of the major panths in India are: Sampradaya Traditional Sampradaya ( Sanskrit : सम्प्रदाय ; IAST : Saṃpradāya ), in Indian origin religions , namely Hinduism , Buddhism , Jainism , and Sikhism , can be translated as 'tradition', 'spiritual lineage', 'sect', or 'religious system'. To ensure continuity and transmission of dharma , various sampradayas have
120-566: A "current" or "force" ( avesam ) which he recognized as his true "I" or "self", and which he later identified with "the personal God, or Iswara ", that is, Shiva . This resulted in a state that he later described as "the state of mind of Iswara or the jnani". Six weeks later he left his uncle's home in Madurai, and journeyed to the holy mountain Arunachala , in Tiruvannamalai , where he took on
180-589: A Vedic scholar of repute in his age, with a deep knowledge of the Srutis, Sastras, Tantras, Yoga, and Agama systems, but lacking the personal darshan of Shiva, came to visit Ramana Maharshi in 1907. After receiving upadesa from him on self-enquiry, he proclaimed him as Bhagavan Sri Ramana Maharshi . Ramana Maharshi was known by this name from then on. Ganapati Sastri passed on these instructions to his own students, but later in life confessed that he had never been able to achieve permanent Self-abidance. Nevertheless, he
240-832: A bastard. The same social standard applies to religious organizations. If a religious group cannot prove its descent from one of the recognised traditions, it risks being dismissed as illegitimate. Nevertheless, there are also examples of teachers who were not initiated into a sampradaya, Ramana Maharshi being a well-known example. A sannyasin belonging to the Sringeri Sharada Peetham once tried to persuade Ramana to be initiated into sannyasa, but Ramana refused. Since ancient times, Indian philosophy has been categorized into āstika and nāstika schools of thought. Āstika and nāstika concept in Hindu , Buddhist and Jain scriptures define Astika as those sampradayas which believe in
300-661: A great impression" on him, and revealed to him that "Divine Union" is possible. According to Osborne, a new current of awareness started to awaken during his visits to the Meenakshi Temple at Madurai , "a state of blissful consciousness transcending both the physical and mental plane and yet compatible with full use of the physical and mental faculties". But Ramana Maharshi later stated that he remained uninterested in religion or spirituality until his awakening eight months later. According to Narasimha, in July 1896, at age 16, he had
360-421: A mango orchard next to Gurumurtam. Osborne wrote that during this time Ramana Maharshi completely neglected his body. He also ignored the ants which bit him incessantly. Gradually, despite Ramana Maharshi's desire for privacy, he attracted attention from visitors who admired his silence and austerities, bringing offerings and singing praises. Eventually a bamboo fence was built to protect him. While living at
420-648: A single staff) generally associated with the Advaita Vedanta tradition. They are distinct in their practices from the Saiva Tridaṇḍi sannyāsin s or " trident renunciates", who continue to wear the sacred thread after renunciation, while ēkadaṇḍi sannyāsin s do not. The Ekadandi Vedāntins aim for moksha as the existence of the self in its natural condition indicated by the destruction of all its specific qualities. Any Hindu, irrespective of class, caste, age or gender can seek sannyāsa as an Ekadandi monk under
480-557: A special class at school. Venkataraman boarded the train on 29 August 1896 and reached Tiruvannamalai on 1 September 1896 where he remained for the rest of his life. When Maharshi arrived in Tiruvannamalai , he went to the temple of Arunachaleswara . He spent the first few weeks in the thousand-pillared hall, then shifted to other spots in the temple, and eventually to the Patala-lingam vault so that he could remain undisturbed. There, he spent days absorbed in such deep samādhi that he
540-600: A sudden fear of death. He was struck by "a flash of excitement" or "heat", like some avesam , a "current" or "force" that seemed to possess him, while his body became rigid. A process of self-enquiry was initiated, asking himself, "what it is that dies?" He concluded the body dies, but this "current" or "force" remains alive, and recognized this "current" or "force" as his Self , which he later identified with "the personal God, or Iswara ". In one of his rare written comments on this process Ramana Maharshi wrote, "inquiring within Who
600-513: A synthesis of various philosophies such as Samkhya, Yoga and Vedanta, as well as shared spiritual concepts such as moksha , dharma , karma , samsara , ethical precepts such as ahimsa , texts ( Upanishads , Puranas , Mahabharata , Agamas), ritual grammar and rites of passage. According to the Padma Purāṇa, one of the eighteen main Purāṇas, there are four Vaishnava sampradāyas , which preserve
660-430: A temple about a mile away. Shortly after his arrival a sadhu named Palaniswami went to see him. Palaniswami's first darshan left him filled with peace and bliss, and from that time on he served Ramana Maharshi as his permanent attendant. Besides physical protection, Palaniswami would also beg for alms, cook and prepare meals for himself and Ramana Maharshi, and care for him as needed. In May 1898 Ramana Maharshi moved to
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#1732849123771720-511: Is a Punjabi language term, used in Sikhism, for sampradayas . Sampradayas are living traditions of both teaching and practice within a specific religious-spiritual tradition. They are generally composed of a monastic order within a specific guru lineage, with ideas developed and transmitted, redefined and reviewed by each successive generation of followers. A particular guru lineage is called parampara . By receiving diksha (initiation) into
780-402: Is a body of practice, views and attitudes, which are transmitted, redefined and reviewed by each successive generation of followers. Participation in sampradaya forces continuity with the past, or tradition , but at the same time provides a platform for change from within the community of practitioners of this particular traditional group. A particular guru lineage in guru-shishya tradition
840-462: Is called parampara , and may have its own akharas and gurukulas . By receiving diksha (initiation) into the parampara of a living guru, one belongs to its proper sampradaya . One cannot become a member by birth , as is the case with gotra , a seminal, or hereditary, dynasty . Membership in a sampradaya not only lends a level of authority to one's claims on truth in Hindu traditional context, but also allows one to make those claims in
900-419: Is subdivided into a number of major sampradayas. Of the historical division into six darsanas (philosophies), two schools, Vedanta and Yoga , are currently the most prominent. Classified by primary deity or deities, four major Hinduism modern currents are Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti) and Smartism (five deities treated as same). These deity-centered denominations feature
960-495: Is the seer? I saw the seer disappear leaving That alone which stands forever. No thought arose to say I saw . How then could the thought arise to say I did not see ." Later in life, he called his death experience akrama mukti , " sudden liberation ", as opposed to the krama mukti , "gradual liberation" as in the Vedanta path of jnana yoga . It resulted in a state of mind which he later described as "the state of mind of Iswara or
1020-613: The Guru-shishya parampara in which parampara or lineage of successive gurus (masters) and shishyas (disciples) serves as a spiritual channel and provides a reliable network of relationships that lends stability to a religious identity. Shramana is vedic term for seeker or shishya. Identification with and followership of sampradayas is not static, as sampradayas allows flexibility where one can leave one sampradaya and enter another or practice religious syncretism by simultaneously following more than one sampradaya . Samparda
1080-611: The Mleccha (impure) who are considered without the purity of ethics and code of conduct called yamas and niyama . Sampradayas of Indian-origin religions have their own Darshana or philosophy, encompassing world views and teachings. Six Astika or orthodox sampradayas which believe in supremacy of veda are called shad-darśana (lit. six system), namely Sankhya , Yoga , Nyaya , Vaisheshika , Mimamsa and Vedanta . Astika or orthodox sampradayas or schools of Indian philosophy have been called ṣaḍdarśana ("six systems"). This scheme
1140-568: The Nandinatha Sampradaya : Maharishi Nandinath→ Tirumular →→→ unknown→Kadaitswami→ Chellappaswami→ Siva Yogaswami → Sivaya Subramuniyaswami → Bodhinatha Veylanswami Tamil Shaiva Siddhanta philosophy is known as the descendant from the teaching of Sanatkumara , one of the Kumaras .(Sanatkumara→Satyanjana Darshini→Paranjyoti rishi→Meykandar. Aghori and Nath are shavite. Nandinatha and Meykandar Sampradayas are associated with
1200-583: The Shaiva Siddhanta while Adinath Sampradaya is associated with Nath Shaivism. Other popular Saivite sampradayas are Veerashaiva Samprdaya , Lingayat Sampradaya and Srouta Sampradaya Adi Sankara founded four Maṭhas (Sanskrit: मठ ) (monasteries) to preserve and develop his philosophies. One each in the north, south, east and west of the Indian subcontinent, each headed by one of his direct disciples. According to Nakamura, these mathas contributed to
1260-574: The Smarta denomination, and regularly worshiped Shiva , Vishnu , Ganesha , Surya and Shakti in their home. When Venkataraman was seven he had his upanayana , the traditional initiation of the three upper varnas into Brahmanical learning and the knowledge of Self. He had a very good memory, and was able to recall information after hearing it once, an ability he used to memorize Tamil poems. Narasimha notes that Venkataraman used to sleep very deeply, not waking from loud sounds, nor even when his body
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#17328491237711320-403: The parampara of a living guru, one belongs to its proper sampradaya . To ensure continuity through dharma transmission , various sampradayas ensure continuity through Guru-shishya parampara where Guru teaches shishyas in gurukula , matha , akhara , and viharas . Buddhism also has lineage of gurus . Tibetan Buddhism has lineage of Lamas who teach in gompas and stupas . Sampradaya
1380-447: The 12th and 13th century CE and today remains as a very small movement except in Bihar / Jharkhand and Eastern Uttar Pradesh. Sun worship has continued to be a dominant practice in Bihar / Jharkhand and Eastern Uttar Pradesh in the form of Chhath Puja which is considered the primary festival of importance in these regions. Ramana Maharshi Of all the thoughts that rise in the mind,
1440-491: The American Mission High School where he became acquainted with Christianity. In November 1895 Venkataraman realized that Arunachala, the sacred mountain, was a real place. He had known of its existence from an early age, and was overwhelmed by the realisation that it really existed. During this time he also read Sekkizhar 's Periyapuranam , a book that describes the lives of the 63 Nayanmars , which "made
1500-689: The Dasanāmi tradition. The Ekadandis or Dasanāmis had established monasteries in India and Nepal in ancient times. After the decline of Buddhism, a section of the Ekadandis were organized by Adi Shankara in the 8th century in India to be associated with four maṭha s to provide a base for the growth of Hinduism. However, the association of the Dasanāmis with the Sankara maṭha s remained nominal. Professor Kiyokazu Okita and Indologist B. N. K. Sharma says, Sannyasis in
1560-659: The Gurumurtam temple his family discovered his whereabouts. First, his uncle Nelliappa Iyer came and pleaded with him to return home, promising that the family would not disturb his ascetic life. Ramana Maharshi sat motionless, and eventually his uncle gave up. In September 1898 Ramana Maharshi moved to the Shiva-temple at Pavalakkunru, one of the eastern spurs of Arunachala. He refused to return even though his mother begged him to. Soon after this, in February 1899, Ramana Maharshi left
1620-501: The Meenakshi Temple, ecstatically devoted to the images of the 63 Nayanmars and of Nataraja , wanting "the same grace as was shown to those saints", praying that he "should have the same bhakti that they had" and "[weeping] that God should give me the same grace He gave to those saints". Knowing his family would not permit him to become a sanyassin and leave home, Venkataraman slipped away, telling his brother he needed to attend
1680-658: The Nyāya, naturalism of Vaiśeṣika, monism and knowledge of Self (Atman) as essential to liberation of Advaita, self-discipline of Yoga, asceticism and elements of theistic ideas. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. Hindus subscribe to a diversity of ideas on spirituality and traditions, but have no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic , pantheistic , monotheistic , monistic , agnostic , atheistic or humanist . Hinduism
1740-551: The West. Ramana Maharshi approved a number of paths and practices, but recommended self-enquiry as the principal means to remove ignorance and abide in self-awareness, together with bhakti (devotion) or surrender to the Self. Ramana Maharshi was born Venkataraman Iyer on 30 December 1879 in the village Tiruchuzhi near Aruppukkottai , Virudhunagar District in Tamil Nadu , India . He
1800-690: The authority of the Vedas are nāstika philosophies, of which four nāstika (heterodox) schools are prominent: Some are syncretic in nature which might adopt mixture of concepts from orthodox schools of Hindu philosophy such as realism of the Nyāya, naturalism of Vaiśeṣika, monism and knowledge of Self (Atman) as essential to liberation of Advaita, self-discipline of Yoga, asceticism and elements of theistic ideas. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. The above sub-schools introduced their own ideas while adopting concepts from orthodox schools of Hindu philosophy such as realism of
1860-617: The endonymous Indonesian name for "Indonesian Hinduism" can also refer to the traditional practices in Kalimantan , Sumatra , Sulawesi and other places in Indonesia, where people have started to identify and accept their agamas as Hinduism or Hindu worship has been revived. The revival of Hinduism in Indonesia has given rise to a national organisation, the Parisada Hindu Dharma . There are 2 Shakta Sampradayas, which revere Shakti -
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1920-441: The existence of Atman (Self) and those who accept supremacy of vedas , Nastika being those who deny there is any "Self" in human beings or do not hold vedas as supreme. In modern context, Astika are also defined as theists and Nastika as atheist . In Indian origin religions, even atheism is considered acceptable, especially under the concept of Sarva Dharma Sama Bhava . The concept of acceptable or valid Dharma excludes
1980-546: The feminine manifestation of Ishvara . They are as follows: Smarta Sampradaya (स्मार्त), developed around the beginning of the Common Era , reflects a Hindu synthesis of four philosophical strands: Mimamsa , Advaita , Yoga , and theism . The Smarta tradition rejects theistic sectarianism, and it is notable for the domestic worship of five shrines with five deities, all treated as equal – Shiva , Vishnu , Surya , Ganesha , and Shakti . The Smarta tradition contrasted with
2040-468: The first place. An often quoted verse from the Padma Purana states: Mantras which are not received in sampradaya are considered fruitless. And another verse states: Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effect. As Wright and Wright put it, If one cannot prove natal legitimacy, one may be cast out as
2100-423: The five Hindu gods include a sixth impersonal god in their practice. The tradition has been described by William Jackson as "advaitin, monistic in its outlook". Shrauta communities are very rare in India, the most well known being the ultra-orthodox Nambudiri Brahmins of Kerala . They follow the "Purva-Mimamsa" (earlier portion of Vedas) in contrast to Vedanta followed by other Brahmins. They place importance on
2160-509: The foothills to live in Arunachala. He stayed briefly in Satguru Cave and Guhu Namasivaya Cave before taking up residence at Virupaksha Cave for the next 17 years, using Mango Tree cave during the summers, except for a six-month period at Pachaiamman Koil during the plague epidemic. In 1902, a government official named Sivaprakasam Pillai, with writing slate in hand, visited the young Swami in
2220-868: The fruitful mantras: All mantras which have been given (to disciples) not in an authorised Sampradāya are fruitless. Therefore, in Kali Yuga , there will be four bona-fide Sampradāyas. During the Kali Yuga these sampradāyas appear in the holy place of Jaganatha Puri , and purify the entire earth . Each of them were inaugurated by a deity, who appointed heads to these lineages: Other major Vaishnav sampradaya are: Saiddhantika Non - Saiddhantika There are three main Shaiva sampradayas known as "Kailasa Parampara" (Lineage from Kailash )- Nandinatha Sampradaya , Adinath Sampradaya and Meykanda Sampradaya . The Nandinatha Sampradaya traces its beginning to at least 200 BCE. Its founder and first known spiritual preceptor
2280-563: The heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after Adi Sankara. According to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan Temple, his disciples founded four mathas in Thrissur, namely Naduvil Madhom , Thekke Madhom, Idayil Madhom and Vadakke Madhom. Dashanami Sampradaya, "Tradition of Ten Names", is a Hindu monastic tradition of ēkadaṇḍi sannyasins (wandering renunciates carrying
2340-467: The historical links with Shaivism: Advaitins are non-sectarian, and they advocate worship of Shiva and Vishnu equally with that of the other deities of Hinduism, like Sakti, Ganapati and others. Shankara championed that the ultimate reality is impersonal and Nirguna (attributeless) and that any symbolic god serves the same equivalent purpose. Inspired by this belief, the Smarta tradition followers, along with
2400-465: The hope of obtaining answers to questions about "How to know one's true identity". The fourteen questions put to the young Swami and his answers were Ramana Maharshi's first teachings on Self-enquiry , the method for which he became widely known, and were eventually published as Nan Yar? , or in English, Who am I? . Many visitors came to him and some became his devotees. Kavyakantha Sri Ganapati Sastri ,
2460-466: The influence of Shankara, which was "due to institutional factors". The mathas which he built exist until today, and preserve the teachings and influence of Shankara, "while the writings of other scholars before him came to be forgotten with the passage of time". The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara, and their details. The current heads of the mathas trace their authority back to these figures, and each of
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2520-542: The jnani:" After reading the language of the sacred books, I see it may be termed suddha manas [pure mind], akhandakara vritti [unbroken experience], prajna [true knowledge] etc.; that is, the state of mind of Iswara or the jnani." After this event, he lost interest in school studies, friends, and relations. He was absent-minded at school, "imagining and expecting God would suddenly drop down from Heaven before me". Avoiding company, he preferred to sit alone, absorbed in concentration on this current or force, and went daily to
2580-493: The late 16th century, when a vast majority of the population converted to Islam . Only the Balinese people who formed a majority on the island of Bali , retained this form of Hinduism over the centuries. Theologically, Balinese or Indonesian Hinduism is closer to Shaivism than to other major sects of Hinduism. The adherents consider Acintya the supreme god, and all other gods as his manifestations. The term " Agama Hindu Dharma ",
2640-644: The lineage of Advaita of Adi Shankara and the Sannyasis in the lineage of Dvaita of Madhvacharya are all Ēkadaṇḍis. Kaumaram is a sect of Hindus, especially found in South India and Sri Lanka where Lord Muruga Karttikeya is the Supreme Godhead. Lord Muruga is considered superior to the Trimurti. The worshippers of Lord Muruga are called Kaumaras. Hinduism dominated the island of Java and Sumatra until
2700-461: The older Shrauta tradition, which was based on elaborate rituals and rites. There has been considerable overlap in the ideas and practices of the Smarta tradition with other significant historic movements within Hinduism, namely Shaivism , Vaishnavism , and Shaktism . Even though Smarta sampradaya regards Adi Shankara as its founder or reformer, advaita sampradaya is not a Shaiva sect, despite
2760-587: The performance of Vedic Sacrifice ( Yajna ). The Nambudiri Brahmins are famous for their preservation of the ancient Somayaagam , Agnicayana rituals which have vanished in other parts of India. The Suryaites or Sauras are followers of a Hindu denomination that started in Vedic tradition, and worship Surya as the main visible form of the Saguna Brahman . The Saura tradition was influential in South Asia, particularly in
2820-441: The role of a sannyasin (though not formally initiated), and remained for the rest of his life. He attracted devotees that regarded him as an avatar of Shiva and came to him for darshan ("the sight of God"). In later years, an ashram grew up around him, where visitors received upadesa ("spiritual instruction") by sitting silently in his company or by asking questions. Since the 1930s his teachings have been popularized in
2880-545: The thought 'I' is the first thought. Shaivism/Tantra/Nath New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta Traditional Ramana Maharshi ( Sanskrit pronunciation: [ˈɾɐ.mɐ.ɳɐ mɐˈɦɐɾ.ʂi] , in tamil: இரமண மகரிசி, Iramaṇa Makarici; 30 December 1879 – 14 April 1950)
2940-426: The west, north and other regions, with numerous Surya idols and temples built between 800 and 1000 CE. The Konark Sun Temple was built in mid 13th century. During the iconoclasm of Islamic invasions and Hindu–Muslim wars, the temples dedicated to Sun-god were among those desecrated, images smashed and the resident priests of Saura tradition were killed, states André Wink. The Surya tradition of Hinduism declined in
3000-420: Was a seizure , which he used to have occasionally, and did not bring on himself. According to Osborne, it "marked the final completion of Sri Bhagavan's return to full outer normality". In 1916 his mother Alagammal and younger brother Nagasundaram joined Ramana Maharshi at Tiruvannamalai and followed him when he moved to the larger Skandashram Cave, where Bhagavan lived until the end of 1922. His mother took up
3060-460: Was an Indian Hindu sage and jivanmukta (liberated being). He was born Venkataraman Iyer , but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli , Tamil Nadu , India in 1879. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him, and in 1896, at the age of 16, he had a "death-experience" where he became aware of
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#17328491237713120-618: Was beaten by others. When he was about twelve years old, he may have experienced spontaneous deep meditative states. Sri Ramana Vijayam , the Tamil biography that first appeared in the 1920s, describes a period a few years before the death-experience in Madurai: Some incomplete practice from a past birth was clinging to me. I would be putting attention solely within, forgetting the body. Sometimes I would be sitting in one place, but when I regained normal consciousness and got up, I would notice that I
3180-483: Was created between the 12th and 16th centuries by Vedantins . It was then adopted by the early Western Indologists , and pervades modern understandings of Indian philosophy. Each of six āstika (orthodox) schools of thought is called a darśana , and each darśana accepts the Vedas as authority. Each astika darsana also accepts the premise that Atman (soul, eternal self) exists. The āstika schools of philosophy are: Nastika or hetrodox sampradayas do not accept
3240-545: Was highly valued by Ramana Maharshi and played an important role in his life. In 1911 the first westerner, Frank Humphreys, then a police officer stationed in India, discovered Ramana Maharshi and wrote articles about him which were first published in The International Psychic Gazette in 1913. In an appendix to Self realisation Narasimha wrote that in 1912, while in the company of disciples, Ramana Maharshi had an epileptic seizure , in which his vision
3300-535: Was lying down in a different narrow space [to the one where I had first sat down]. When he was about eleven his father sent him to live with his paternal uncle Subbaiyar in Dindigul as he wanted his sons to be educated in the English language, so that they would be eligible to enter government service . Only Tamil was taught at the village school in Tiruchuzhi, which he attended for three years. In 1891, when his uncle
3360-527: Was suddenly impaired three times by a "white bright curtain" which covered a part of his vision. At the third instance his vision was shut out completely, while his "head was swimming", and he felt his heart stop beating and his breathing seizing, while his skin turned blue, as if he was dead. This lasted for about ten or fifteen minutes, whereafter "a shock passed suddenly through the body", and his blood circulation and his respiration returned. In response to "strange accounts" about this event, he later said that it
3420-475: Was the Maharshi Nandinatha. Nandinatha is said to have initiated eight disciples (Sanatkumar, Sanakar, Sanadanar, Sananthanar, Shivayogamuni, Patanjali , Vyaghrapada , and Tirumular ) and sent them to various places to spread the teachings of non-dualistic Shaivism all over the world. Saiva Siddhanta Temple of Hawaii identifies itself as principle Matha or monestory of lineage . Spiritual lineage of
3480-469: Was the second of four children in an orthodox Hindu Brahmin family. His father was Sundaram Iyer (1848–1890), from the lineage of Parashara , and his mother was Azhagammal (1864–1922). He had two brothers Nagaswami (1877–1900) and Nagasundaram (1886–1953), along with a younger sister Alamelu (1887–1953). His father was a court pleader . Both a paternal uncle of his father and his father's brother had become sannyasins. Venkataraman's family belonged to
3540-432: Was transferred to Madurai , Venkataraman and his elder brother Nagaswami moved with him. In Dindigul, Venkataraman attended a Hindu School where English was taught, and stayed there for a year. His father, Sundaram Iyer, died suddenly on 18 February 1892. After his father's death, the family split up; Venkataraman and Nagaswami stayed with Subbaiyar in Madurai. Venkataraman first attended Scott's Middle School and then
3600-565: Was unaware of the bites of vermin and pests. Seshadri Swamigal , a local saint, discovered him in the underground vault and tried to protect him. After about six weeks in the Patala-lingam vault, he was carried out and cleaned up. For the next two months he stayed in the Subramanya Shrine, so unaware of his body and surroundings that food had to be placed in his mouth to keep him from starving. In February 1897, six months after his arrival at Tiruvannamalai, Ramana Maharshi moved to Gurumurtam,
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