Podd: Sri Ramana Teachings

Uḷḷadu Nāṟpadu Anubandham, verses 23 and 24

21 december 2024 | 110 min

In an online meeting with Sri Ramana Center, Houston, on 2nd November 2024, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verses 23 and 24:

Verse 23:

அதுவேமுக் கியவிதய மதன்கண்ணிவ்

வகிலமுமே யமர்ந்தி ருக்கு

மதுவாடி யெப்பொருட்கு மெல்லாச்செல்

வங்கட்கு மதுவே யில்ல

மதனாலே யனைத்துயிர்க்கு மறிவதுவே

யிதயமென வறைய லாகுஞ்

சிதையாநிற் குங்கற்போற் சடவுடலி

னவயவத்தோர் சிறுகூ றன்றால்.

aduvēmuk khiyavidaya madaṉgaṇṇiv

vakhilamumē yamarndi rukku

maduvāḍi yepporuṭku mellāccel

vaṅgaṭku maduvē yilla

madaṉālē yaṉaittuyirkku maṟivaduvē

yidayameṉa vaṟaiya lāhuñ

cidaiyāniṯ kuṅgaṯpōṯ jaḍavuḍali

ṉavayavattōr siṟukū ṟaṉḏṟāl.

பதச்சேதம்: அதுவே முக்கிய இதயம். அதன்கண் இவ் அகிலமுமே அமர்ந்து இருக்கும். அது ஆடி எப் பொருட்கும். எல்லா செல்வங்கட்கும் அதுவே இல்லம். அதனாலே, அனைத்து உயிர்க்கும் அறிவு அதுவே இதயம் என அறையல் ஆகும். சிதையாநிற்கும் கல் போல் சட உடலின் அவயவத்து ஓர் சிறு கூறு அன்று; ஆல்.

Padacchēdam (word-separation): aduvē mukkhiya idayam. adaṉgaṇ i-vv-akhilamumē amarndu irukkum. adu āḍi e-p-poruṭkum. ellā selvaṅgaṭkum aduvē illam. adaṉālē, aṉaittu uyirkkum aṟivu aduvē idayam eṉa aṟaiyal āhum. sidaiyāniṯkum kal pōl jaḍa uḍaliṉ avayavattu ōr siṟu kūṟu aṉḏṟu; āl.

English translation: That alone is the principal heart. In it this entire universe is residing. It is the mirror for all things whatsoever. It alone is the home for all riches. Therefore it, the awareness for all sentient beings, is what is declared as the heart. It is not a small portion in part of the perishable, stone-like insentient body.

Explanatory paraphrase: That alone is the principal [first, foremost, primary and preeminent] heart. In it this entire universe is residing. It is the mirror for all things whatsoever [the mirror in which each and every thing appears]. It alone is the home for all [spiritual] riches [everything of real value]. Therefore it, [which is] the awareness [the original and fundamental awareness, ‘I am’] for all sentient beings, is what is declared as the [real] heart. It is not a small portion in part of the perishable, stone-like insentient body [the body, which is perishable (or mortal) and insentient like a stone].

Verse 24:

ஆதலினா லறிவுமய மாஞ்சுத்த

விதயத்தே யகத்தைச் சேர்க்குஞ்

சாதனையால் வாதனைக ளொடுவாயு

வொடுக்கமுமே சாருந் தானே.

ādaliṉā laṟivumaya māñśuddha

vidayattē yahattaic cērkkuñ

sādhaṉaiyāl vādaṉaiga ḷoḍuvāyu

voḍukkamumē sārun tāṉē.

பதச்சேதம்: ஆதலினால், அறிவுமயம் ஆம் சுத்த இதயத்தே அகத்தை சேர்க்கும் சாதனையால், வாதனைகளோடு வாயு ஒடுக்கமுமே சாரும் தானே.

Padacchēdam (word-separation): ādaliṉāl, aṟivumayam ām śuddha idayattē ahattai sērkkum sādhaṉaiyāl, vādaṉaigaḷoḍu vāyu oḍukkamumē sārum tāṉē.

English translation: Therefore by the means of fixing the mind in the pure heart, which is composed of awareness, complete dissolution of breath along with inclinations will be achieved automatically.

Explanatory paraphrase: Therefore by the sādhana [means or steady and persistent practice] of fixing the mind [attention] in the pure heart, which is composed of awareness [the clear, infinite and eternal awareness ‘I am’], complete [and hence permanent] dissolution [or cessation] of vāyu [breath, prāṇa or life] along with vāsanās [inclinations, namely viṣaya-vāsanās, inclinations to seek happiness in anything other than oneself] will be achieved automatically [or spontaneously].

This episode can also be watched in ad-free video format on our Vimeo channel or on our YouTube channel. compressed audio in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from MediaFire .

To destroy all vāsanās, persistent practice is necessary

6 december 2024 | 115 min

Śrī Aruṇācala Navamaṇimālai Verse 2

3 december 2024 | 114 min

In a Zoom meeting with the Ramana Maharshi Foundation UK on 30th November 2024, Michael discusses Śrī Aruṇācala Navamaṇimālai verse 2.

ஸ்ரீ அருணாசல நவமணிமாலை: Śrī Aruṇācala Navamaṇimālai
Verse 2

சத்திய சிற்சுக மன்றிப் பரவுயிர் சாரயிக்க
மர்த்தவத் தத்வ மசியரு ணப்பொரு ளாமசலத்
தர்த்தங் கனமது வாகுஞ்செவ் வாடக வாரொளியா
முத்தி நினைக்க வருளரு ணாசல முன்னிடவே.

sattiya ciṯsukha maṉḏṟip paravuyir sārayikka
martthavat tatva maciyaru ṇapporu ḷāmacalat
tartthaṅ ghaṉamadu vāhuñcev vāṭaka vāroḷiyā
mutti niṉaikka varuḷaru ṇācala muṉṉiḍavē.

பதச்சேதம்: சத்திய சித் சுகம் அன்றி பர உயிர் சார் அயிக்கம் அர்த்த அத் ‘தத் த்வம் அசி’ அருண பொருள் ஆம்; அசலத்து அர்த்தம் கனம் அது ஆகும்; செவ் ஆடக ஆர் ஒளி ஆம் முத்தி நினைக்க அருள் அருணாசலம் உன்னிடவே.

Padacchēdam (word-separation): sattiya-cit-sukham aṉḏṟi para-uyir-sār-ayikkam arttha a-t-‘tat tvam asi’ aruṇa poruḷ ām; acalattu arttham ghaṉam adu āhum; cev āṭaka ār oḷi ām mutti niṉaikka aruḷ aruṇācalam uṉṉiḍavē.

அன்வயம்: செவ் ஆடக ஆர் ஒளி ஆம் முத்தி நினைக்க அருள் அருணாசலம் உன்னிடவே, அருண பொருள் சத்திய சித் சுகம் அன்றி பர உயிர் சார் அயிக்கம் அர்த்த அத் ‘தத் த்வம் அசி’ ஆம்; அசலத்து அர்த்தம் கனம் அது ஆகும்.

Anvayam (words rearranged in natural prose order): cev āṭaka ār oḷi ām mutti niṉaikka aruḷ aruṇācalam uṉṉiḍavē, aruṇa poruḷ sattiya-cit-sukham aṉḏṟi para-uyir-sār-ayikkam arttha a-t-‘tat tvam asi’ ām; acalattu arttham ghaṉam adu āhum.

English translation: When one carefully considers aruṇācalam, which is red gold pervading light, and which bestows liberation when one thinks, besides being-awareness-happiness, that ‘That you are’, the meaning of which is the intimate oneness of the Supreme and the soul, is the meaning of aruṇa; the meaning of acalam is completeness.

Explanatory paraphrase: When one carefully considers [the meaning of] aruṇācalam, which is the all-pervading light [of pure awareness], [whose bright lustre is like] red gold, and which bestows mukti [liberation] when one thinks [of it], the meaning of aruṇa [which consists of three syllables, namely a-ru-ṇa] is not only satya-cit-sukham [being-awareness-happiness] but also that [mahāvākya (great declaration)] ‘tat tvam asi’ [That you are], the meaning of which is para-v-uyir-sār-ayikkam [the intimate oneness of the Supreme and the soul, also known as jīva-brahma-aikya]; and the meaning of acalam is ghanam [completeness, fullness, abundance, density, solidity, firmness or permanence].

This episode can also be watched as a video on YouTube and a more compressed audio copy in Opus format (which can be listened on the VLC media player and some other apps) can be downloaded from MediaFire.

Fix the mind on yourself, do not think of anything else

30 november 2024 | 85 min

Śrī Aruṇācala Navamaṇimālai Verse 1

16 november 2024 | 89 min

In a Zoom meeting with the Ramana Maharshi Foundation UK on 9th November 2024, Michael discusses Śrī Aruṇācala Navamaṇimālai verse 1.

ஸ்ரீ அருணாசல நவமணிமாலை: Śrī Aruṇācala Navamaṇimālai
Verse 1

அசலனே யாயினு மச்சவை தன்னி
லசலையா மம்மையெதி ராடு — மசல
வுருவிலச் சத்தி யொடுங்கிட வோங்கு
மருணா சலமென் றறி.

acalaṉē yāyiṉu maccavai taṉṉi
lacalaiyā mammaiyedi rāḍu — macala
vuruvilac catti yoḍuṅgiḍa vōṅgu
maruṇā calameṉ ḏṟaṟi.

பதச்சேதம்: அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும். அசல உருவில் அச் சத்தி ஒடுங்கிட, ஓங்கும் அருணாசலம் என்று அறி.

Padacchēdam (word-separation): acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum. acala uruvil a-c-satti oḍuṅgiḍa, ōṅgum aruṇācalam eṉḏṟu aṟi.

அன்வயம்: அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும். அசல உருவில் அச் சத்தி ஒடுங்கிட, அருணாசலம் ஓங்கும் என்று அறி.

Anvayam (words rearranged in natural prose order): acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum. acala uruvil a-c-satti oḍuṅgiḍa, aruṇācalam ōṅgum eṉḏṟu aṟi.

English translation: Though being actually he who is motionless, in that assembly hall he dances opposite Mother, who is acalā. Know that when that śakti subsides back in the motionless form, Arunachalam is exalted.

Explanatory paraphrase: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears], in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ]. Know that when that śakti [the divine Mother] subsides back in the motionless form [the original, natural and fundamental form of Lord Siva], Arunachalam is exalted [that is, in the motionless form of Arunachalam, which rises high above all his other forms, Lord Siva shines exalted in his natural state as pure being].

Padavurai (word-explanation): அசலனே (acalaṉē): actually motionless, actually he who is motionless {acalaṉ is the masculine form of the neuter acalam, a Tamil form of the Sanskrit acala (the negative and opposite of cala, ‘moving’, ‘moveable’, ‘unsteady’, ‘unfixed’, ‘inconstant’ or ‘fickle’), ‘unmoving’, ‘motionless’, ‘immoveable’, ‘steady’, ‘fixed’, ‘constant’, ‘permanent’ or ‘mountain’; and the suffix ē is an intensifier that in this context implies ‘actually’, ‘definitely’ or ‘certainly’} | ஆயினும் (āyiṉum): though being, though [he] is {ā is a verb that means ‘be’, ‘become’ or ‘come into being’; āyiṉ is a conditional form of it, ‘if being’ or ‘if [anything] is’; and the suffix um when added to a conditional changes its meaning from ‘if’ to ‘even if’ or ‘though’, so āyiṉum means ‘though being’ or ‘though [anything] is’} >>> so ‘அசலனே ஆயினும்’ (acalaṉē āyiṉum), means ‘Though being actually he who is motionless’, thereby implying:

Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears]

<<< அ (a): that {distal demonstrative prefix} | சவை (savai): assembly, meeting, council, assembly hall, court {a Tamil form of the Sanskrit sabhā, referring here to the cit-sabhā, the ‘court of awareness’, namely the sacred hall in Chidambaram where Siva in the form of Nataraja danced before his consort, the divine Mother, in order to still her frenzied dance} | தன்னில் (taṉṉil): in it {locative (seventh case) form of the generic pronoun tāṉ, serving here as a case-marking suffix to savai, so a-c-savai-taṉṉil means ‘in that assembly hall’} | அசலை (acalai): she who is motionless, the Goddess as the consort of the motionless Lord Siva {Tamil form of the Sanskrit acalā, the feminine form of acala, ‘unmoving’ or ‘motionless’} | ஆம் (ām): being, who is {future adjectival participle used generically in a present tense sense} | அம்மை (ammai): mother, the divine Mother {an alternative form of ammā} | எதிர் (edir): before, opposite, in front of {adverb} | ஆடும் (āḍum): he dances {third person neuter future form of āḍu, ‘dance’, ‘act’, ‘play’ or ‘move’, but in Tamil third person neuter future forms of verbs (which end with ‘um’ and are the same in both singular and plural) are often used generically in a gender-neutral and partially tense-neutral sense, referring not to the past but to either the present or the future (particularly to express present actions or states that are predictable, typical, habitual, customary or to be expected), so in this context āḍum is used as a third person masculine form of the present tense: ‘he dances’} >>> so ‘அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும்’ (a-c-savai-taṉṉil acalai ām ammai edir āḍum), means ‘in that assembly hall he dances opposite Mother, who is acalā’, thereby implying ‘in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ]’, and hence this first sentence, ‘அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும்’ (acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum), means ‘Though being actually he who is motionless, in that assembly hall he dances opposite Mother, who is acalā’, which implies:

Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears], in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ].

<<< அசலவுருவில் (acala-v-uruvil): in the motionless form, in [his] motionless form {compound of acalam, ‘unmoving’, ‘motionless’ or ‘immoveable’, and uruvil [locative (seventh case) form of uru, a Tamil form of the Sanskrit rūpa, ‘form’], ‘in form’} | அ (a): that {distal demonstrative prefix} | சத்தி (satti): Sakti, the Goddess as the personification of divine power {a Tamil form of the Sanskrit śakti, ‘power’} | ஒடுங்கிட (oḍuṅgiḍa): when subsiding, when ceasing, when becoming still, when [she] subsides, when [she] subsides back {infinitive used idiomatically in the sense ‘when subsiding’} >>> so ‘அசலவுருவில் அச் சத்தி ஒடுங்கிட’ (acala-v-uruvil a-c-satti oḍuṅgiḍa) means ‘when that śakti subsides back in the motionless form’, thereby implying:

when that śakti [the divine Mother] subsides back in the motionless form [the original, natural and fundamental form of Lord Siva]

<<< ஓங்கும் (ōṅgum): rises high, is exalted {third person neuter future form of ōṅgu, ‘rise high’, ‘ascend’, ‘surge’, ‘grow’, ‘increase’, ‘flourish’ or ‘be exalted’, but used here generically in a present tense sense} | அருணாசலம் (aruṇācalam): Arunachala {Tamil nominative (first case) neuter form of the Sanskrit aruṇācala} | என்று (eṉḏṟu): saying {an adverbial participle implying ‘that’, ‘thus’ or ‘as’} | அறி (aṟi): know, be aware {the root of this verb, used here as an imperative} >>> so ‘ஓங்கும் அருணாசலம் என்று அறி’ (ōṅgum aruṇācalam eṉḏṟu aṟi) means ‘know that Arunachalam is exalted’, and hence this second sentence, ‘அசலவுருவில் அச் சத்தி ஒடுங்கிட, ஓங்கும் அருணாசலம் என்று அறி’ (acala-v-uruvil a-c-satti oḍuṅgiḍa, ōṅgum aruṇācalam eṉḏṟu aṟi), means ‘Know that when that śakti subsides back in the motionless form, Arunachalam is exalted’, which implies:

Know that when that śakti [the divine Mother] subsides back in the motionless form [the original, natural and fundamental form of Lord Siva], Arunachalam is exalted [that is, in the motionless form of Arunachalam, which rises high above all his other forms, Lord Siva shines exalted in his natural state as pure being].

Note: When Bhagavan was living in Virupaksha Cave, a dikṣitar (one of the community whose members are the hereditary trustees and priests of the Chidambaram Nataraja Temple) used to visit him whenever he came to Tiruvannamalai, and since he cherished a desire to take him to visit the Nataraja Temple, he would often talk to him about its greatness. However, though Bhagavan always listened to him with apparent interest, he never showed any sign of wanting to visit there, so eventually one day the dikṣitar told him directly that Chidambaram is even greater than Tiruvannamalai, because among the pañcabhūta-sthalas (five places sacred to Lord Siva, each one representing one of the five elements), Chidambaram is the ākāśa-liṅgam (space-liṅgam, space being the first, most subtle and most fundamental of the five elements) whereas Tiruvannamalai is just the agni-liṅgam (fire-liṅgam), but Bhagavan just smiled and kept quiet, so the dikṣitar asked him to think about it, saying he would return later to ask him whether he would like to visit Chidambaram. Before he returned Bhagavan composed this verse, and showed it to him when he came back. Being a learned person, the dikṣitar understood the import of the verse and accordingly acknowledged the greatness of Tiruvannamalai, so he prostrated to Arunachala and Bhagavan and never again tried to persuade him to visit Chidambaram.

There are several stories about the dance of Nataraja, and several variants of each story, but the one that Bhagavan refers to in this verse is briefly as follows: After vanquishing and killing a demon, the divine Mother began to dance in a wild frenzy, thereby endangering the entire universe, so the dēvas and others prayed to Lord Siva to protect them. He therefore took the form of Nataraja and began to dance in front of her, and in her frenzy she challenged him to a dancing competition, so it was only when he won the competition that she was subdued and ceased dancing.

However, though he danced in the form of Nataraja in the cit-sabhā (court of awareness) in Chidambaram, his real nature (svarūpa) is pure being, which is eternally and immutably motionless (acala) and therefore devoid of all doing. In Tiruvannamalai, therefore, he remains acala in the form of the great mountain Aruṇācala, and when the divine Mother was drawn to Aruṇācala to do tapas (spiritual austerities), due to her intense love for him she eventually subsided completely in him, as him, thereby being restored to her natural state of eternal oneness with him.

As Sadhu Om explained, the divine Mother is the one divine power (śakti), which when directed outwards, away from its source and substance, namely Lord Siva, appears as māyā in the form of ego or mind, the nature of which is ceaseless activity or doing, but which when turned back within to face Lord Siva, shines as it actually is in the form of pure love, which is the infinite power of grace and which is none other than Lord Siva himself. The dance of Nataraja signifies the shining of ahaṁ-sphuraṇa, the clarity of self-awareness that shines within the mind to the extent to which it is turned back within to face its source and substance, the pure ‘I’ (aham), so it is this dance alone that can bring the ceaselessly moving mind to a permanent standstill.

The more the mind turns back within, therefore, the more it will be overcome with intense love for the real motionless form (acala-svarūpa) of Lord Arunachala Siva, who is the pure being-awareness (sat-cit) that shines eternally in the heart as ‘I am’, which is the one motionless reality that underlies and shines through the appearance of ahaṁ-sphuraṇa. Hence the purport of this very significant verse is that, as pure motionless being, in which the mind subsides when overwhelmed and consumed by intense love, which is born and nurtured in the heart by his grace, Arunachala shines exalted above all other forms or manifestations of Lord Siva.

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

How to practise silence?

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Uḷḷadu Nāṟpadu Anubandham verses 21 and 22

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Without investigating oneself, how to achieve self-annihilation?

2 november 2024 | 124 min

To investigate what we are, we must first distinguish the knower from the known

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If we attend to ego carefully enough we will see what we actually are

16 oktober 2024 | 126 min

What is desirelessness and what is renunciation?

11 oktober 2024 | 113 min

Uḷḷadu Nāṟpadu Anubandham verse 20

9 oktober 2024 | 86 min

Verse 3 of Śrī Aruṇācala Padigam

8 oktober 2024 | 31 min

This video begins with Sadhu Om singing verse 3 of ஸ்ரீ அருணாசல பதிகம் (Śrī Aruṇācala Padigam), ‘The Eleven Verses to Arunachala’, then Michael James explains and discusses its meaning:

இறையுனை நினையு மெண்ணமே நண்ணா வெனையுன தருட்கயிற் றாலீர்த்
திறையுயி ரின்றிக் கொன்றிட நின்றா யென்குறை யியற்றின னேழை
யிறையினிக் குறையென் குற்றுயி ராக்கி யெனைவதைத் திடலெதற் கிங்ங
னிறைவனா மருணா சலவெண முடித்தே யேகனா வாழிநீ டூழி.

iṟaiyuṉai niṉaiyu meṇṇamē naṇṇā veṉaiyuṉa daruṭkayiṯ ṟālīrt
tiṟaiyuyi riṉḏṟik koṉḏṟiḍa niṉḏṟā yeṉkuṟai yiyaṯṟiṉa ṉēṙai
yiṟaiyiṉik kuṟaiyeṉ kuṯṟuyi rākki yeṉaivadait tiḍaledaṟ kiṅṅa
ṉiṟaivaṉā maruṇā calaveṇa muḍittē yēkaṉā vāṙinī ḍūṙi.

பதச்சேதம்: இறை உனை நினையும் எண்ணமே நண்ணா எனை உனது அருள் கயிற்றால் ஈர்த்து, இறை உயிர் இன்றி கொன்றிட நின்றாய். என் குறை இயற்றினன் ஏழை? இறை இனி குறை என்? குற்று உயிர் ஆக்கி எனை வதைத்திடல் எதற்கு இங்ஙன்? இறைவன் ஆம் அருணாசல, எணம் முடித்தே, ஏகன் ஆ வாழி நீடு ஊழி.

Padacchēdam (word-separation): iṟai uṉai niṉaiyum eṇṇamē naṇṇā eṉai uṉadu aruḷ kayiṯṟāl īrttu, iṟai uyir iṉḏṟi koṉḏṟiḍa niṉḏṟāy. eṉ kuṟai iyaṯṟiṉaṉ ēṙai? iṟai iṉi kuṟai eṉ? kuṯṟu uyir ākki eṉai vadaittiḍal edaṟku iṅṅaṉ? iṟaivaṉ ām aruṇācala, eṇam muḍittē, ēkaṉ ā vāṙi nīḍu ūṙi.

English translation: By the rope of your grace, pulling [attracting, dragging or carrying away] me, who did not come close [or adhere] to an intention [or inclination] to think of you, the Lord, you stood [determined] to kill [me] without [leaving even] a little life [or without (leaving any distinction between) God and soul]. What wrong did I, this poor wretch, do [to you]? What little obstacle now [prevents you fulfilling your intention to kill me]? For what [reason or purpose] [are you] tormenting me in this way, making [me] half alive? Arunachala, who are God, fulfilling your intention [to annihilate me completely], may [you] live as the [only] one for all eternity.

While discussing the meaning of this verse, Michael explained each sentence of it:

இறை உனை நினையும் எண்ணமே நண்ணா எனை உனது அருள் கயிற்றால் ஈர்த்து, இறை உயிர் இன்றி கொன்றிட நின்றாய்.
iṟai uṉai niṉaiyum eṇṇamē naṇṇā eṉai uṉadu aruḷ kayiṯṟāl īrttu, iṟai uyir iṉḏṟi koṉḏṟiḍa niṉḏṟāy.

By the rope of your grace, pulling [attracting, dragging or carrying away] me, who did not come close [or adhere] to an intention [or inclination] to think of you, the Lord, you stood [determined] to kill [me] without [leaving even] a little life [or without (leaving any distinction between) God and soul].

என் குறை இயற்றினன் ஏழை?
eṉ kuṟai iyaṯṟiṉaṉ ēṙai?
What wrong did I, this poor wretch, do [to you]?

இறை இனி குறை என்?
iṟai iṉi kuṟai eṉ?
What little obstacle now [prevents you fulfilling your intention to kill me]?

குற்று உயிர் ஆக்கி எனை வதைத்திடல் எதற்கு இங்ஙன்?
kuṯṟu uyir ākki eṉai vadaittiḍal edaṟku iṅṅaṉ?
For what [reason or purpose] [are you] tormenting me in this way, making [me] half alive?

இறைவன் ஆம் அருணாசல, எணம் முடித்தே, ஏகன் ஆ வாழி நீடு ஊழி.
iṟaivaṉ ām aruṇācala, eṇam muḍittē, ēkaṉ ā vāṙi nīḍu ūṙi.
Arunachala, who are God, fulfilling your intention [to annihilate me completely], may [you] live as the [only] one for all eternity.

Other credits:
Extro Song: Lakshmi, Houston
Extro Music: Pond5 / Erick Mcnerney . License to use the music purchased by Sri Ramana Center of Houston.
Editing/Video: Kumar Saran, Houston

- Produced by Sri Ramana Center of Houston

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

As long as ego rises, effort is necessary

6 oktober 2024 | 99 min

Self-investigation and happiness

3 oktober 2024 | 66 min

Not rising as ego is knowing and being what we actually are

1 oktober 2024 | 132 min

What is self-investigation, and what is self-surrender?

26 september 2024 | 51 min

How does Arunachala eradicate ego when thought of?

23 september 2024 | 59 min

In an online meeting on 22th September 2024, to celebrate Bhagavan's advent (arrival) to Tiruvannamalai on 1st September 1896, Michael discusses Bhagavan's how Arunachala eridactes ego when thought of.

The four main verses Michael discussed in the video are the last two of Śrī Aruṇācala Padigam and first two of Śrī Aruṇācala Aṣṭakam, the meanings of which are:

Padigam 10: I have seen a wonder [something extraordinary and miraculous], [this] magnetic hill that forcibly seizes [or attracts] the soul. Subduing the mischievous [outward-going mental] activity of the soul who thinks of it once, pulling [dragging or attracting] [that soul] to be facing towards itself, the one [reality that shines in the heart as sat-cit, pure being-awareness, ‘I am’], [thereby] making it be acala [motionless] like itself, it takes [and consumes] that sweet [spiritually ripened and pure] soul as bali [food offered in sacrifice or alms]. What [a wonder] this is! Souls, be saved [by] thinking of the great Aruna Hill, this killer of the soul, who shines in the heart [as the heart, namely sat-cit, the fundamental awareness of being, ‘I am’].

Padigam 11: Like me who think this hill to be the Supreme, how many are those who have [thereby] been destroyed! O people who are wandering about thinking of a means to give up the body, having given up desire for this defective life due to [its] expanding [or unfolding] misery, there is on earth one rare medicine that when thought of once within the mind will kill [ego] without killing [what we actually are]. Know that it certainly is Aruna Hill.

Aṣṭakam 1: It sits calmly as if a hill bereft of awareness [or knowledge], [but] ah, its action is pre-eminent [extraordinary or wonderful], difficult for anyone to know [understand or recognise]. Though from [my] young age, [when I was] bereft of knowledge [of anything else], Arunachalam shone brightly [and clearly] in [my] awareness [or mind] as what is exceedingly great, even [after] getting to know from someone that it is Tiruvannamalai I did not know [understand or recognise] its poruḷ [substance, essence, reality or what it actually is]. When, enchanting [or possessing] [my] mind, it pulled [me] close, at [that] appointed time [proper or opportune moment] of coming close I saw this to be acalam [motionless, still, steady or a mountain].

Aṣṭakam 2: When investigating within the mind who the seer is, I saw what remained when the seer [thereby] became non-existent. The mind does not rise to say ‘I saw’, [so] in what way could the mind rise to say ‘I did not see’? Who has the power to elucidate this [by] speaking, when in ancient times [as Dakshinamurti] [even] you elucidated [it] without speaking? Only to elucidate your state [of silent and motionless pure self-awareness] without speaking, you stood as a hill [or motionlessly] shining [from] earth [to] sky [though actually beyond the limits of both].

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Understanding ego as an erroneous awareness of ourself

19 september 2024 | 149 min

What causes ego to rise from sleep?

15 september 2024 | 126 min

Uḷḷadu Nāṟpadu Anubandham verses 18 and 19

8 september 2024 | 84 min

Real knowing is devoid of both knowing and not knowing

5 september 2024 | 113 min

Only by persistent practice can we gain the power to remain subsided in our being

2 september 2024 | 139 min

Bhagavan's Advent and the path of self-investigation

1 september 2024 | 24 min

What is surrender and how to surrender?

26 augusti 2024 | 127 min

The source and substance of ego is our own being, the pure ‘I am’

24 augusti 2024 | 124 min

Self-investigation and overcoming desires

17 augusti 2024 | 116 min

Uḷḷadu Nāṟpadu Anubandham verse 17

14 augusti 2024 | 91 min

We are not aware of ourself as we actually are because of ego

7 augusti 2024 | 168 min

Bhakti is the mother of jñāna

4 augusti 2024 | 116 min

Ātma-vicāra is ‘always keeping the mind on oneself’

1 augusti 2024 | 134 min

The nature of ego and how to eradicate it

27 juli 2024 | 62 min

Uḷḷadu Nāṟpadu Anubandham verse 16

25 juli 2024 | 92 min

Investigating who am I is the means to just be

19 juli 2024 | 104 min

Why is ego annihilated in manōnāśa and not in manōlaya

14 juli 2024 | 118 min

Michael answers questions

8 juli 2024 | 147 min

We are pure existence-awareness and infinite perfect happiness

5 juli 2024 | 103 min

2024-06-29 Ramana Maharshi Foundation UK: Pure awareness, manōnāśa and manōlaya

1 juli 2024 | 144 min

What is real? What is unreal? How to unrealise the unreal?

16 juni 2024 | 109 min

Āṉma-Viddai verse 4 (concluded) with Q&A

15 juni 2024 | 79 min

In a Zoom meeting with Ramana Kendra, Delhi, on 9th June 2024, Michael James concludes the discussion of the meaning and implications of verse 4 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪 and answers questions about Bhagavan's teachings.

The link to this verse is here:

கன்மா திகட்டவிழ சென்மா திநட்டமெழ
வெம்மார்க் கமதனினு மிம்மார்க் கமிக்கெளிது
சொன்மா னததனுவின் கன்மா திசிறிதின்றிச்
சும்மா வமர்ந்திருக்க வம்மா வகத்திலான்ம —
சோதியே; நிதானு பூதியே; இராது பீதியே;
இன்பவம் போதியே. (ஐயே)

English translation: For the bonds beginning with action to be untied, to rise from the devastation beginning with birth, more than whatever path, this path is what is exceedingly easy. When one just is, resting without the least action of mind, speech or body, ah, in the heart the light of oneself alone. The eternal experience. Fear does not exist. The ocean of bliss alone. (Ah, extremely easy, ...)

Explanatory paraphrase: For the bonds beginning with karma [that is, the bonds of action and of all that results from it] to be untied, and to rise [or be resurrected] from the devastation beginning with birth [that is, to transcend and become free from the miseries of embodied existence, which begins with birth and ends with death], more than whatever [other] path, this path [of ātma-vicāra] is what is exceedingly easy. When one just is, resting [calmly as pure awareness] without the least karma [action] of mind, speech or body, ah, in [one’s] heart the light of oneself alone [will shine forth clearly as ‘I am I’]. [Having thereby drowned and lost oneself (namely ego) forever in this perfectly peaceful and infinitely clear state of pure awareness, it will be clear that this is one’s] eternal experience. Fear does not [or will not] exist. The ocean of [infinite] bliss alone [will remain]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!)

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Uḷḷadu Nāṟpadu verse 28 and the practice of ātma-vicāra

12 juni 2024 | 191 min

2024-06-02 San Diego Ramana Satsang: Ego, prāṇa, prāṇāyāma and self-investigation

9 juni 2024 | 117 min

Uḷḷadu Nāṟpadu Anubandham verse 15

6 juni 2024 | 83 min

In a Zoom meeting with Sri Ramana Center, Houston, on 1st June 2024, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 15.

The following is Michael's translation of this verse:

சத்தியினாற் றாமியங்குந் தன்மையுண ராதகில
சித்திகணாஞ் சேர்வமெனச் சேட்டிக்கும் — பித்தர்கூத்
தென்னை யெழுப்பிவிடி னெம்மட்டித் தெவ்வரெனச்
சொன்னமுட வன்கதையின் சோடு.

śattiyiṉāṯ ṟāmiyaṅgun taṉmaiyuṇa rādakhila
siddhigaṇāñ cērvameṉac cēṭṭikkum — pittarkūt
teṉṉai yeṙuppiviḍi ṉemmaṭṭit tevvareṉac
coṉṉamuḍa vaṉkathaiyiṉ jōḍu.

பதச்சேதம்: சத்தியினால் தாம் இயங்கும் தன்மை உணராது, ‘அகில சித்திகள் நாம் சேர்வம்’ என சேட்டிக்கும் பித்தர் கூத்து ‘என்னை எழுப்பிவிடின், எம்மட்டு இத் தெவ்வர்?’ என சொன்ன முடவன் கதையின் சோடு.

Padacchēdam (word-separation): śattiyiṉāl tām iyaṅgum taṉmai uṇarādu, ‘akhila siddhigaḷ nām sērvam’ eṉa cēṭṭikkum pittar kūttu ‘eṉṉai eṙuppiviḍiṉ, emmaṭṭu i-t-tevvar?’ eṉa soṉṉa muḍavaṉ kathaiyiṉ jōḍu.

அன்வயம்: தாம் சத்தியினால் இயங்கும் தன்மை உணராது, ‘அகில சித்திகள் நாம் சேர்வம்’ என சேட்டிக்கும் பித்தர் கூத்து ‘என்னை எழுப்பிவிடின், இத் தெவ்வர் எம்மட்டு?’ என சொன்ன முடவன் கதையின் சோடு.

Anvayam (words rearranged in natural prose order): tām śattiyiṉāl iyaṅgum taṉmai uṇarādu, ‘akhila siddhigaḷ nām sērvam’ eṉa cēṭṭikkum pittar kūttu ‘eṉṉai eṙuppiviḍiṉ, i-t-tevvar emmaṭṭu?’ eṉa soṉṉa muḍavaṉ kathaiyiṉ jōḍu.

English translation: Not knowing the fact that they move by śakti, the buffoonery of lunatics who strive thus, ‘We shall acquire all siddhis’, is a match for the story of the lame person who said, ‘If anyone helps me rise, what measure are these enemies?’

Explanatory paraphrase: Not knowing the fact that they move [or the manner in which they function] [only] by śakti [divine power, namely cit-śakti, the power of pure awareness], the buffoonery of lunatics [or idiots] who strive [doing various kinds of tapas with the desire] ‘We shall [hereby] acquire all siddhis [supernatural, magical or miraculous powers]’ is a match for the story of the lame person [who could not even stand or do anything else unaided, but] who [nevertheless] said, ‘If anyone helps me rise, what measure are these enemies [that is, what match will they be for my strength]?’

Padavurai (word-explanation): சத்தியினால் (sattiyiṉāl): by śakti [divine power] {instrumental (third case) form of satti, a Tamil form of the Sanskrit śakti} | தாம் (tām): they | இயங்கும் (iyaṅgum): moving, functioning, that [they] move, in which [they] move {adjectival participle} | தன்மை (taṉmai): nature, manner, fact | உணராது (uṇarādu): not knowing, not being aware of {negative adverbial participle} | அகில (akhila): all | சித்திகள் (siddhigaḷ): siddhis, accomplishments (particularly supernatural, magical or miraculous powers) {plural of siddhi, ‘accomplishment’} | நாம் (nām): we | சேர்வம் (sērvam): will acquire {a future first person plural form of sēr, ‘join’, ‘reach’, ‘gain’ or ‘acquire’} | என (eṉa): thus {literally ‘to say’, an infinitive that is often used in an adverbial sense as an alternative to the adverbial participle eṉḏṟu, ‘saying’, which generally serves the same function as ‘that’, ‘thus’, ‘as’ or inverted commas in English} | சேட்டிக்கும் (cēṭṭikkum): who strive, exert themselves {adjectival participle of cēṭṭi, a Tamil form of the Sanskrit verb cēṣṭ, ‘be active’, make effort’, ‘exert oneself’, ‘strive’ or ‘struggle’} | பித்தர் (pittar): lunatics, madmen, fools, idiots | கூத்து (kūttu): dancing, dramatic performance, pantomime, ludicrous actions, buffoonery | என்னை (eṉṉai): me {accusative (second case) form of the first person singular pronoun} | எழுப்பிவிடின் (eṙuppiviḍiṉ): if raising, if helping to rise, if [anyone] helps to rise {a conditional form of eṙuppu, ‘cause to rise’, ‘help to rise’ or ‘raise’} | எம்மட்டு (emmaṭṭu): what measure, what extent {interrogative pronoun, formed from the interrogative prefix e, ‘what’, and maṭṭu, ‘measure’, ‘amount’, ‘degree’, ‘size’ or ‘extent’} | இ (i): this, these {proximal demonstrative prefix} | தெவ்வர் (tevvar): enemy | என (eṉa): thus {as explained above} | சொன்ன (soṉṉa): who said {past adjectival participle} | முடவன் (muḍavaṉ): lame person, cripple | கதையின் (kathaiyiṉ): of the story {inflectional base and genitive (sixth case) form of kathai, a Tamil form of the Sanskrit kathā, ‘story’} | சோடு (jōḍu): pair, partner, match, equal.

Note: This verse, which is also included in Guru Vācaka Kōvai as verse B2, is an original composition by Bhagavan. He first expressed the teaching in this verse orally, and what he said was recorded by Muruganar in verses 168 and 169 of Guru Vācaka Kōvai, on seeing which Bhagavan condensed the meaning of those two verses as this one verse.

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

The nature of the awareness that shines in sleep

31 maj 2024 | 133 min

What actually exists is only ourself as we actually are

24 maj 2024 | 118 min

The basics of Bhagavan's teachings

21 maj 2024 | 112 min

Āṉma-Viddai verse 4 continued with Q&A

19 maj 2024 | 92 min

In a Zoom meeting with Ramana Kendra, Delhi, on 12th May 2024, Michael James continues the discussion of the meaning and implications of verse 4 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪 and answers questions about Bhagavan's teachings.

The link to this verse is: https://happinessofbeing.blogspot.com/2023/11/anma-viddai-verse-4-self-investigation.html

கன்மா திகட்டவிழ சென்மா திநட்டமெழ
வெம்மார்க் கமதனினு மிம்மார்க் கமிக்கெளிது
சொன்மா னததனுவின் கன்மா திசிறிதின்றிச்
சும்மா வமர்ந்திருக்க வம்மா வகத்திலான்ம —
சோதியே; நிதானு பூதியே; இராது பீதியே;
இன்பவம் போதியே. (ஐயே)

English translation: For the bonds beginning with action to be untied, to rise from the devastation beginning with birth, more than whatever path, this path is what is exceedingly easy. When one just is, resting without the least action of mind, speech or body, ah, in the heart the light of oneself alone. The eternal experience. Fear does not exist. The ocean of bliss alone. (Ah, extremely easy, ...)

Explanatory paraphrase: For the bonds beginning with karma [that is, the bonds of action and of all that results from it] to be untied, and to rise [or be resurrected] from the devastation beginning with birth [that is, to transcend and become free from the miseries of embodied existence, which begins with birth and ends with death], more than whatever [other] path, this path [of ātma-vicāra] is what is exceedingly easy. When one just is, resting [calmly as pure awareness] without the least karma [action] of mind, speech or body, ah, in [one’s] heart the light of oneself alone [will shine forth clearly as ‘I am I’]. [Having thereby drowned and lost oneself (namely ego) forever in this perfectly peaceful and infinitely clear state of pure awareness, it will be clear that this is one’s] eternal experience. Fear does not [or will not] exist. The ocean of [infinite] bliss alone [will remain]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!)

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

What is the proper way to attend to ourself or brahman?

14 maj 2024 | 127 min

Śrī Aruṇācala Padigam verse 2

14 maj 2024 | 46 min

This video begins with Sadhu Om singing verse 2 of ஸ்ரீ அருணாசல பதிகம் (Śrī Aruṇācala Padigam), ‘The Eleven Verses to Arunachala’, then Michael James explains and discusses its meaning:

அன்புரு வருணா சலவழன் மெழுகா யகத்துனை நினைத்துநைந் துருகு
மன்பிலி யெனக்குன் னன்பினை யருளா தாண்டெனை யழித்திட லழகோ
வன்பினில் விளையு மின்பமே யன்ப ரகத்தினி லூறுமா ரமுதே
யென்புக லிடநின் னிட்டமென் னிட்ட மின்பதெற் கென்னுயி ரிறையே.

aṉburu varuṇā calavaṙaṉ meṙuhā yahattuṉai niṉaittunain duruhu
maṉbili yeṉakkuṉ ṉaṉbiṉai yaruḷā dāṇḍeṉai yaṙittiḍa laṙahō
vaṉbiṉil viḷaiyu miṉbamē yaṉba rahattiṉi lūṟumā ramudē
yeṉpuha liḍaniṉ ṉiṭṭameṉ ṉiṭṭa miṉbadeṟ keṉṉuyi riṟaiyē.

பதச்சேதம்: அன்பு உரு அருணாசல, அழன் மெழுகாய் அகத்து உனை நினைத்து நைந்து உருகும் அன்பு இலி எனக்கு உன் அன்பினை அருளாது ஆண்டு எனை அழித்திடல் அழகோ? அன்பினில் விளையும் இன்பமே, அன்பர் அகத்தினில் ஊறும் ஆர் அமுதே, என் புகலிட? நின் இட்டம் என் இட்டம்; இன்பு அது எற்கு, என் உயிர் இறையே.

Padacchēdam (word-separation): aṉbu uru aruṇācala, aṙaṉ meṙuhāy ahattu uṉai niṉaittu naindu uruhum aṉbu ili eṉakku uṉ aṉbiṉai aruḷādu āṇḍu eṉai aṙittiḍal aṙahō? aṉbiṉil viḷaiyum iṉbamē, aṉbar ahattiṉil ūṟum ār amudē, eṉ puhaliḍa? niṉ iṭṭam eṉ iṭṭam; iṉbu adu eṟku, eṉ uyir iṟaiyē.

English translation: Arunachala, the form of love, [after] taking possession [of me] does it befit [you] to ruin me [by] not granting your love [love for you] to me, who do not have love in which one melts, softening like wax in fire thinking of you in [one’s] heart? O happiness born [ripened or grown] in love, O satiating [or enduring] ambrosia, which wells up in the heart of devotees, what to say? Your iṣṭam [will, wish, desire or liking] is my iṣṭam; that is happiness for me, Lord of my soul [or life].

While discussing the meaning of this verse, Michael explained each sentence of it:

அன்பு உரு அருணாசல, அழன் மெழுகாய் அகத்து உனை நினைத்து நைந்து உருகும் அன்பு இலி எனக்கு உன் அன்பினை அருளாது ஆண்டு எனை அழித்திடல் அழகோ?
aṉbu uru aruṇācala, aṙaṉ meṙuhāy ahattu uṉai niṉaittu naindu uruhum aṉbu ili eṉakku uṉ aṉbiṉai aruḷādu āṇḍu eṉai aṙittiḍal aṙahō?
Arunachala, the form of love, [after] taking possession [of me] does it befit [you] to ruin me [by] not granting your love [love for you] to me, who do not have love in which one melts, softening like wax in fire thinking of you in [one’s] heart?

அன்பினில் விளையும் இன்பமே, அன்பர் அகத்தினில் ஊறும் ஆர் அமுதே, என் புகலிட?
aṉbiṉil viḷaiyum iṉbamē, aṉbar ahattiṉil ūṟum ār amudē, eṉ puhaliḍa?
O happiness born [ripened or grown] in love, O satiating [or enduring] ambrosia, which wells up in the heart of devotees, what to say?

நின் இட்டம் என் இட்டம்;
niṉ iṭṭam eṉ iṭṭam;
Your iṣṭam [will, wish, desire or liking] is my iṣṭam;

இன்பு அது எற்கு, என் உயிர் இறையே.
iṉbu adu eṟku, eṉ uyir iṟaiyē.
that is happiness for me, Lord of my soul [or life].

Other credits:
Extro Song: Lakshmi, Houston
Extro Music: Pond5
Editing/Video: Kumar Saran, Houston

- Produced by Sri Ramana Center of Houston

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This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Self-investigation, effort, doing and being

11 maj 2024 | 111 min

Uḷḷadu Nāṟpadu Anubandham verse 14

9 maj 2024 | 120 min

In a Zoom meeting with Sri Ramana Center, Houston, on 4th May 2024, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 14.

The following is Michael's translation of this verse:

வினையும் விபத்தி வியோகமஞ் ஞான
மினையவையார்க் கென்றாய்ந் திடலே — வினைபத்தி
யோகமுணர் வாய்ந்திடநா னின்றியவை யென்றுமிறா
னாகமன லேயுண்மை யாம்.

viṉaiyum vibhatti viyōgamañ ñāṉa
miṉaiyavaiyārk keṉḏṟāyn diḍalē — viṉaibhatti
yōgamuṇar vāyndiḍanā ṉiṉḏṟiyavai yeṉḏṟumiṟā
ṉāhamaṉa lēyuṇmai yām.

பதச்சேதம்: வினையும், விபத்தி, வியோகம், அஞ்ஞானம் இணையவை யார்க்கு என்று ஆய்ந்திடலே வினை, பத்தி, யோகம், உணர்வு. ஆய்ந்திட, ‘நான்’ இன்றி அவை என்றும் இல். தானாக மனலே உண்மை ஆம்.

Padacchēdam (word-separation): viṉai-y-um, vibhatti, viyōgam, aññāṉam iṉaiyavai yārkku eṉḏṟu āyndiḍal-ē viṉai, bhatti, yōgam, uṇarvu. āyndiḍa, ‘nāṉ’ iṉḏṟi avai eṉḏṟum il. tāṉ-āha maṉal-ē uṇmai ām.

English translation: Investigating for whom are suchlike, karma, vibhakti, viyōga and ajñāna, is itself karma, bhakti, yōga and jñāna. When one investigates, without ‘I’ they never exist. Only being permanently as oneself is what is true.

Explanatory paraphrase: Investigating for whom [or to whom] are those [defects] such as karma [action], vibhakti [lack of devotion], viyōga [separation] and ajñāna [ignorance], is itself [or alone] [what will fulfil the purpose and aims of each of the paths of] karma [desireless action or niṣkāmya karma], bhakti [devotion or love], yōga [joining, yoking or harnessing, particularly in the sense of yoking the mind to the object or target of its meditation or to any spiritual practice, and in this context referring to practices whose aim is to bring about ‘cessation of mental activity’ (citta-vṛtti nirōdhaḥ)] and jñāna [knowledge or awareness in the sense of true self-knowledge, which is awareness of oneself as one actually is]. When one investigates [oneself keenly enough], [the ‘I’ for whom karma, vibhakti, viyōga and ajñāna seem to exist, namely ego, will cease to exist, and] without [that] ‘I’ they [namely karma, vibhakti, viyōga and ajñāna] never exist. Only being permanently as oneself [one’s own real nature, namely pure awareness] is what is true [or real].

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This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Bhagavan’s description of his death experience

1 maj 2024 | 166 min

What is real 'seeing' or 'knowing' God?

24 april 2024 | 57 min

The blind intelligence of AI cannot help us to see what is real

17 april 2024 | 144 min

svarūpa and ego are one in substance but differ in appearance

13 april 2024 | 113 min

Uḷḷadu Nāṟpadu Anubandham verse 13

9 april 2024 | 126 min

In a Zoom meeting with Sri Ramana Center, Houston, on 6th April 2024, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 13.

The following is Michael's translation of this verse:

தானந் தவம்வேள்வி தன்மம்யோ கம்பத்தி
வானம் பொருள்சாந்தி வாய் மையருள் — மோனநிலை
சாகாமற் சாவறிவு சார்துறவு வீடின்பந்
தேகான்ம பாவமற றேர்.

dāṉan tavamvēḷvi dhaṉmamyō gambhatti
vāṉam poruḷśānti vāymaiyaruḷ — mōṉanilai
sāhāmaṟ sāvaṟivu sārtuṟavu vīḍiṉban
dēhāṉma bhāvamaṟa ṟēr.

பதச்சேதம்: தானம், தவம், வேள்வி, தன்மம், யோகம், பத்தி, வானம், பொருள், சாந்தி, வாய்மை, அருள், மோனம், நிலை, சாகாமல் சாவு, அறிவு, சார் துறவு, வீடு, இன்பம் தேகான்ம பாவம் அறல். தேர்.

Padacchēdam (word-separation): dāṉam, tavam, vēḷvi, dhaṉmam, yōgam, bhatti, vāṉam, poruḷ, śānti, vāymai, aruḷ, mōṉam, nilai, sāhāmal sāvu, aṟivu, sār tuṟavu, vīḍu, iṉbam dēhāṉma-bhāvam aṟal. tēr.

அன்வயம்: தேகான்ம பாவம் அறல் தானம், தவம், வேள்வி, தன்மம், யோகம், பத்தி, வானம், பொருள், சாந்தி, வாய்மை, அருள், மோனம், நிலை, சாகாமல் சாவு, அறிவு, சார் துறவு, வீடு, இன்பம். தேர்.

Anvayam (words rearranged in natural prose order): dēhāṉma-bhāvam aṟal dāṉam, tavam, vēḷvi, dhaṉmam, yōgam, bhatti, vāṉam, poruḷ, śānti, vāymai, aruḷ, mōṉam, nilai, sāhāmal sāvu, aṟivu, sār tuṟavu, vīḍu, iṉbam. tēr.

English translation: The condition ‘the body is myself’ being severed is giving, austerity, sacrifice, righteousness, yōga, devotion, space, substance, peace, truth, grace, silence, firmness, death without dying, knowledge, accomplished renunciation, liberation and happiness. Know.

Explanatory paraphrase: Know [understand or consider] that dēhātma-bhāva [the body-self-condition or body-self-conviction, namely ego, the false awareness ‘this body is myself’] being severed [ceasing or perishing] is dāna [giving or charity], tavam [tapas, burning, heat, fire, austerity or asceticism], vēḷvi [yāga, yajña, offering, sacrifice, sacrificial fire or worship], dharma [righteousness], yōga [joining, yoking or union, particularly in the sense of yoking the mind to the object or target of its meditation or to any spiritual practice], bhakti [devotion or love], vāṉam [space or sky, implying either the space of pure awareness or heaven], poruḷ [substance or vastu, in the sense of either the one real substance, namely pure being, or wealth], śānti [pacification, peace, tranquillity, calmness or quiet], vāymai [truth or truthfulness], aruḷ [divine grace, kindness, tenderness, affection, love, solicitude, compassion, benevolence, pity, mercy or blessing], mauna [silence, namely the silence of pure being], nilai [standing, fixedness, firmness, stability, permanence or niṣṭhā], sāhāmal sāvu [death without dying], aṟivu [knowledge, awareness, understanding, wisdom or jñāna], sār tuṟavu [accomplished renunciation], vīḍu [mukti, liberation, release, leaving, letting go] and iṉbam [happiness or bliss].

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

The heart of surrender is being without rising as ego

2 april 2024 | 130 min

ātma-vicāra is investigating who am I, not asking ‘Who am I?’

12 mars 2024 | 114 min

bhakti japa, jñāna japa and self-investigation

9 mars 2024 | 120 min

Uḷḷadu Nāṟpadu Anubandham verse 12

4 mars 2024 | 118 min

In a Zoom meeting with Sri Ramana Center, Houston, on 2nd March 2024, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 12.

The following is Michael's translation of this verse:

இழிவுடல்யா னென்ன லிகந்திடுக வென்று
மொழிவிலின் பாந்தன்னை யோர்க — வழியு
முடலோம்ப லோடுதனை யோரவுனல் யாறு
கடக்கக் கராப்புணைகொண் டற்று.

iṙivuḍalyā ṉeṉṉa lihandiḍuga veṉḏṟu
moṙiviliṉ bāndaṉṉai yōrga — vaṙiyu
muḍalōmba lōḍudaṉai yōravuṉal yāṟu
kaḍakkak karāppuṇaigoṇ ḍaṯṟu.

பதச்சேதம்: இழிவு உடல் ‘யான்’ என்னல் இகந்திடுக. என்றும் ஒழிவு இல் இன்பு ஆம் தன்னை ஓர்க. அழியும் உடல் ஓம்பல் ஓடு தனை ஓர உனல் யாறு கடக்க கரா புணை கொண்டு அற்று.

Padacchēdam (word-separation): iṙivu uḍal ‘yāṉ’ eṉṉal ihandiḍuga. eṉḏṟum oṙivu il iṉbu ām taṉṉai ōrga. aṙiyum uḍal ōmbal ōḍu taṉai ōra uṉal yāṟu kaḍakka karā puṇai koṇḍu aṯṟu.

English translation: Cease considering the wretched body ‘I’. Investigate yourself, who are ever-unceasing happiness. Together with cherishing the perishable body, thinking to investigate oneself is like grasping a crocodile, a raft to cross a river.

Explanatory paraphrase: Cease considering the wretched [base or despicable] body [to be] ‘I’. Investigate [or know] yourself, who are ever-unceasing [or imperishable] happiness [or bliss]. Together with [along with or while] cherishing the perishable body, thinking [or intending] to investigate [or know] oneself is like grasping a crocodile [as] a raft to cross a river.

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Ego, freedom of will, surrender and self-investigation

26 februari 2024 | 122 min

Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪 verse 4 (continued)

18 februari 2024 | 76 min

In a Zoom meeting with Ramana Kendra, Delhi, on 11th February 2024, Michael James continues the discussion of the meaning and implications of verse 4 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪.

The link to this verse is: https://happinessofbeing.blogspot.com/2023/11/anma-viddai-verse-4-self-investigation.html

கன்மா திகட்டவிழ சென்மா திநட்டமெழ
வெம்மார்க் கமதனினு மிம்மார்க் கமிக்கெளிது
சொன்மா னததனுவின் கன்மா திசிறிதின்றிச்
சும்மா வமர்ந்திருக்க வம்மா வகத்திலான்ம —
சோதியே; நிதானு பூதியே; இராது பீதியே;
இன்பவம் போதியே. (ஐயே)

English translation: For the bonds beginning with action to be untied, to rise from the devastation beginning with birth, more than whatever path, this path is what is exceedingly easy. When one just is, resting without the least action of mind, speech or body, ah, in the heart the light of oneself alone. The eternal experience. Fear does not exist. The ocean of bliss alone. (Ah, extremely easy, ...)

Explanatory paraphrase: For the bonds beginning with karma [that is, the bonds of action and of all that results from it] to be untied, and to rise [or be resurrected] from the devastation beginning with birth [that is, to transcend and become free from the miseries of embodied existence, which begins with birth and ends with death], more than whatever [other] path, this path [of ātma-vicāra] is what is exceedingly easy. When one just is, resting [calmly as pure awareness] without the least karma [action] of mind, speech or body, ah, in [one’s] heart the light of oneself alone [will shine forth clearly as ‘I am I’]. [Having thereby drowned and lost oneself (namely ego) forever in this perfectly peaceful and infinitely clear state of pure awareness, it will be clear that this is one’s] eternal experience. Fear does not [or will not] exist. The ocean of [infinite] bliss alone [will remain]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!)

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

If everything is predetermined, how can we have freedom of will and action?

16 februari 2024 | 136 min

ātma-vicāra is attending to what is permanent, namely ‘I am’

11 februari 2024 | 118 min

In a Zoom meeting with the San Diego Ramana Satsang ([email protected]) on 4th February 2024, Michael answers various questions about Bhagavan’s teachings.

Some of the questions he answered were:

1. During my atma vichara practice I feel like I go through many days of serene calm, then my mind will suddenly grow agitated, latching onto this and that for days on end… Is this normal?

Also during these periods of serenity wild things in the world (almost comical things they are so unexpected) will arise as though trying to pull me back… is this my mind manifesting tests, or opportunities for growth?

2. Michael, there is an author Michael Langford who has provided a unique means of turning within. Michael, you have commented on this in a blogpost.

Langford basically has the person shut his eyes and focus on their everyday, ordinary awareness. If thoughts arise, one is to simply let them pass and try to notice awareness watching awareness.

As I recall you commented positively on this approach. Could you please expand on your thoughts regarding this approach. Is this akin to comments by Sadhu Om in the Path of Sri Ramana where he uses the analogy of the reflected light from a broken shard of mirror in a dark room that leads one to the pervading light of the sun?

3. At the conclusion of answer 11 of Nan Yar is the following:

Thus, when the mind stays in the Heart, the 'I' which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity "I". If one acts in that way, all will appear as of the nature of Siva (God).

Isn’t the apparent ego the apparent doer? If there is no ego, is there also no doer? Who is the one acting in that case?

4. In the little 40 page "Manual", Nan Yar, Bhagavan, in verse 11, sets out in precisely the way of realising oneself. Some pundits have pronounced this as containing the ultimate guide for Self-enquiry.

I find it amazing that there are libraries full of conversations and instructions which veer away from this central guide.

That little manual, Nan Yar, states "The thought 'Who Am I' will destroy all other thoughts and like the stick used for stirring the burning pyre it will itself in the end get destroyed. Then there will arise Self-realisation”.

I have been hooked onto verse 11 only, for many years. Is this narrow-mindedness?

5. Within the philosophical context of Advaita Vedanta the Ego is the dreamer, not the universal self. So when the ego is dreaming and then awakens, the dream characters were not real.

Advaita Vedanta argues that the Waking state is similar to the Dream state in that in both cases the (illusory) Ego was projecting itself into multiplicity in both.

This is where I get confused. The one Ego projects a dream world and a waking world by the power of Maya so how can each character in the projections of the one Ego experience their independent existence when, according to Advaita Vedanta all is One - ēkam ēva advitiyam?

Or perhaps put another way: You wrote in your amazing book Ramana Maharshi’s Forty Verses on What is: “So long as we are aware of any phenomena or forms other than ourself, we have risen and are standing as ego and we are thereby nourishing the ego. To make it subside back into its source, to starve the ego, we need to give up being aware of anything other than ourself and be aware of ourself alone.”

Who is the “We” and “ourself?

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Uḷḷadu Nāṟpadu Anubandham verse 11

7 februari 2024 | 126 min

In a Zoom meeting with Sri Ramana Center, Houston, on 3rd Februari 2024, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 11.

The following is Michael's translation of this verse:

பிறந்த தெவன்றன் பிரம்மமூ லத்தே
பிறந்ததெவ ணானென்று பேணிப் — பிறந்தா
னவனே பிறந்தா னவனிதமு னீச
னவனவன வன்றினமு நாடு.

piṟanda devaṉḏṟaṉ birammamū lattē
piṟandadeva ṇāṉeṉḏṟu pēṇip — piṟandā
ṉavaṉē piṟandā ṉavaṉitamu ṉīśa
ṉavaṉavaṉa vaṉḏṟiṉamu nāḍu.

பதச்சேதம்: பிறந்தது எவன்? தன் பிரம்ம மூலத்தே பிறந்தது எவண் நான் என்று பேணி பிறந்தான், அவனே பிறந்தான். அவன் நிதம், முனீசன். நவன் நவன் அவன் தினமும்; நாடு.

Padacchēdam (word-separation): piṟandadu evaṉ? taṉ biramma mūlattē piṟandadu evaṇ nāṉ eṉḏṟu pēṇi piṟandāṉ, avaṉē piṟandāṉ. avaṉ nitam, muṉīśaṉ. navaṉ navaṉ avaṉ diṉamum; nāḍu.

அன்வயம்: பிறந்தது எவன்? நான் பிறந்தது எவண் என்று பேணி தன் பிரம்ம மூலத்தே பிறந்தான், அவனே பிறந்தான். அவன் நிதம், முனீசன். அவன் தினமும் நவன் நவன்; நாடு.

Anvayam (words rearranged in natural prose order): piṟandadu evaṉ? nāṉ piṟandadu evaṇ eṉdṟu pēṇi taṉ biramma mūlattē piṟandāṉ, avaṉē piṟandāṉ. avaṉ nitam, muṉīśaṉ. avaṉ diṉamum navaṉ navaṉ; nāḍu.

English translation: Who was born? Carefully investigating where I was born, one who was born in one’s source, brahman, he alone is one who was born. He is eternal, the Lord of sages. He is daily new-new. Investigate.

Explanatory paraphrase: Who was [really] born? One who was born in [and as] one’s source, brahman, [being firmly established there by] carefully [tenderly or lovingly] investigating [oneself, the source] where I [namely ego, the rising ‘I’, which is what is always aware of itself as ‘I am this aging and perishable body’] was born, he alone is one who was [really] born. He is eternal [being immortal, imperishable and immutable], muṉīśaṉ [the Lord of sages]. He is daily [or always] new and fresh [being the ageless and ever-fresh awareness ‘I am’]. Investigate [yourself and be born thus as brahman].

Note: See Bhagavan’s verses on birthday celebrations, where the context in which he wrote this verse is explained: https://happinessofbeing.blogspot.com/2020/12/bhagavans-verses-on-birthday.html

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Why should we believe that we are one without a second?

30 januari 2024 | 141 min

Sri Ramana Jayanti - Śrī Aruṇācala Pañcaratnam

26 januari 2024 | 58 min

During the global celebration of Bhagavan Ramana’s 144th Jayanti (birthday) on 21st January 2024 Michael James discusses the significance and meaning of the 5 verses and the concluding verse of Śrī Aruṇācala Pañcaratnam.

Verse 1

करुणापूर्ण सुधाब्धे
कबलितघन विश्वरूप किरणावल्या ।
अरुणचल परमात्मन्
अरुणो भव चित्तकञ्ज सुविकासाय ॥

karuṇāpūrṇa sudhābdhē
kabalitaghana viśvarūpa kiraṇāvalyā
aruṇacala paramātman
aruṇō bhava cittakañja suvikāsāya.

पदच्छेद: करुणा आपूर्ण सुधा अब्धे, कबलित घन विश्व रूप किरण आवल्या अरुणचल परमात्मन्, अरुणो भव चित्त कञ्ज सु विकासाय.

Padacchēda (word-separation): karuṇā āpūrṇa sudhā abdhē, kabalita ghana viśva rūpa kiraṇa āvalyā aruṇacala paramātman, aruṇō bhava citta kañja su vikāsāya.

English translation: Ocean of ambrosia, the fullness of grace, paramātman, Arunachala, by [whose] series of rays the solid form of the universe is swallowed, be the sun for the complete blossoming of [my] heart-lotus.

அருணிறை வான வமுதக் கடலே
விரிகதிரால் யாவும் விழுங்கு — மருண
கிரிபரமான் மாவே கிளருளப்பூ நன்றாய்
விரிபரிதி யாக விளங்கு.

aruṇiṟai vāṉa vamudak kaḍalē
virikadirāl yāvum viṙuṅgu — maruṇa
giriparamāṉ māvē kiḷaruḷappū naṉḏṟāy
viriparidhi yāha viḷaṅgu.

பதச்சேதம்: அருள் நிறைவு ஆன அமுத கடலே, விரி கதிரால் யாவும் விழுங்கும் அருணகிரி பரமான்மாவே, கிளர் உள பூ நன்றாய் விரி பரிதி ஆக விளங்கு.

Padacchēdam (word-separation): aruḷ niṟaivu āṉa amuda-k-kaḍalē, viri kadirāl yāvum viṙuṅgum aruṇagiri paramāṉmāvē, kiḷar uḷa-p-pū naṉḏṟāy viri paridhi āha viḷaṅgu.

English translation: Ocean of amṛta [the ambrosia of immortality], which is the fullness of grace, paramātmā [my ultimate self], Arunagiri, who swallow everything by [your] spreading rays [of pure self-awareness], shine as the sun that makes [my] budding heart-lotus blossom fully.

Verse 2

त्वय्यरुणाचल सर्वं
भूत्वा स्थित्वा प्रलीनमेतच्चित्रम् ।
हृद्यहम् इत्यात्मतया
नृत्यसि भोस्ते वदन्ति हृदयं नाम ॥

tvayyaruṇācala sarvaṁ
bhūtvā sthitvā pralīnamētaccitram
hṛdyaham ityātmatayā
nṛtyasi bhōstē vadanti hṛdayaṁ nāma.

पदच्छेद: त्वयि अरुणाचल सर्वम् भूत्वा स्थित्वा प्रलीनम् एतद् चित्रम्. हृदि अहम् इति आत्मतया नृत्यसि. भोस् ते वदन्ति हृदयम् नाम.

Padacchēdam (word-separation): tvayi aruṇācala sarvam bhūtvā sthitvā pralīnam ētad citram. hṛdi aham iti ātmatayā nṛtyasi. bhōs tē vadanti hṛdayam nāma.

English translation: In you, Arunachala, all this, [which is a mental] picture, comes into existence, is sustained and is destroyed. As oneself you dance in the heart as ‘I’. For you they say heart is the name.

சித்திரமா மிஃதெல்லாஞ் செம்மலையே நின்பாலே
யுத்திதமாய் நின்றே யொடுங்கிடுமா — னித்தியமு
நானென் றிதய நடித்திடுவை யாலுன்பேர்
தானிதய மென்றிடுவர் தாம்.

cittiramā miḵdellāñ cemmalaiyē niṉbālē
yuttidamāy niṉḏṟē yoḍuṅgiḍumā — ṉittiyamu
nāṉeṉ ḏṟidaya naḍittiḍuvai yāluṉpēr
tāṉidaya meṉḏṟiḍuvar tām.

பதச்சேதம்: சித்திரம் ஆம் இஃது எல்லாம், செம் மலையே, நின்பாலே உத்திதமாய் நின்றே ஒடுங்கிடும் ஆல். நித்தியமும் நான் என்று இதயம் நடித்திடுவையால், உன் பேர் தான் இதயம் என்றிடுவர் தாம்.

Padacchēdam (word-separation): cittiram ām iḵdu ellām, sem malaiyē, niṉbālē uttidamāy niṉḏṟē oḍuṅgiḍum āl. nittiyamum nāṉ eṉḏṟu idayam naḍittiḍuvaiyāl, uṉ pēr tāṉ idayam eṉḏṟiḍuvar tām.

அன்வயம்: செம் மலையே, சித்திரம் ஆம் இஃது எல்லாம் நின்பாலே உத்திதமாய் நின்றே ஒடுங்கிடும் ஆல். நித்தியமும் நான் என்று இதயம் நடித்திடுவையால், தாம் உன் பேர் தான் இதயம் என்றிடுவர்.

Anvayam (words rearranged in natural prose order): sem malaiyē, cittiram ām iḵdu ellām niṉbālē uttidamāy niṉḏṟē oḍuṅgiḍum āl. nittiyamum nāṉ eṉḏṟu idayam naḍittiḍuvaiyāl, tām uṉ pēr tāṉ idayam eṉḏṟiḍuvar.

English translation: Red Hill [Arunachala], all this [the entire world-appearance], which is a [mental] picture, arises, stands and subsides only in you. Since you dance eternally in the heart as ‘I’, they say your name itself is heart.

Verse 3

अहमिति कुत आयाती
त्यन्विष्यान्तः प्रविष्टयाऽत्यमलधिया ।
अवगम्य स्वं रूपं
शाम्यत्यरुणाचल त्वयि नदीवाब्धौ ॥

ahamiti kuta āyātī
tyanviṣyāntaḥ praviṣṭayā’tyamaladhiyā
avagamya svaṁ rūpaṁ
śāmyatyaruṇācala tvayi nadīvābdhau.

पदच्छेद: अहम् इति कुतस् आयाति इति अन्विष्य, अन्तः प्रविष्टया, अति अमल धिया अवगम्य स्वम् रूपम्, शाम्यति अरुणाचल त्वयि नदि इव अब्धौ.

Padacchēda (word-separation): aham iti kutas āyāti iti anviṣya, antaḥ praviṣṭayā, ati amala dhiyā avagamya svam rūpam, śāmyati aruṇācala tvayi nadi iva abdhau.

English translation: By an extremely immaculate mind, investigating from where one has come as ‘I’, entering within and [thereby] coming to know one’s own form [or real nature], one will cease [subside or become quiescent] in you, Arunachala, like a river in the ocean.

அகமுகமா ரந்த வமலமதி தன்னா
லகமிதுதா னெங்கெழுமென் றாய்ந்தே — யகவுருவை
நன்கறிந்து முந்நீர் நதிபோலு மோயுமே
யுன்கணரு ணாசலனே யோர்.

ahamukhamā randa vamalamati taṉṉā
lakamidudā ṉeṅkeṙumeṉ ḏṟāyndē — yahavuruvai
naṉgaṟindu munnīr nadipōlu mōyumē
yuṉgaṇaru ṇācalaṉē yōr.

பதச்சேதம்: அகமுகம் ஆர் அந்த அமல மதி தன்னால் அகம் இது தான் எங்கு எழும் என்று ஆய்ந்தே, அக உருவை நன்கு அறிந்து, முந்நீர் நதி போலும் ஓயுமே உன்கண் அருணாசலனே. ஓர்.

Padacchēdam (word-separation): ahamukham ār anda amala mati-taṉṉāl aham idu-tāṉ eṅgu eṙum eṉḏṟu āyndē, aha-v-uruvai naṉgu aṟindu, munnīr nadi pōlum ōyumē uṉkaṇ aruṇācalaṉē. ōr.

அன்வயம்: அருணாசலனே, அகமுகம் ஆர் அந்த அமல மதி தன்னால் அகம் இது தான் எங்கு எழும் என்று ஆய்ந்தே, அக உருவை நன்கு அறிந்து, முந்நீர் நதி போலும் உன்கண் ஓயுமே. ஓர்.

Anvayam (words rearranged in natural prose order): aruṇācalaṉē, ahamukham ār anda amala mati-taṉṉāl aham idu-tāṉ eṅgu eṙum eṉḏṟu āyndē, aha-v-uruvai naṉgu aṟindu, munnīr nadi pōlum uṉkaṇ ōyumē. ōr.

English translation: By that immaculate mind which is completely ahamukham [inward facing, selfward-facing or self-attentive] investigating where this ‘I’ itself rises and [thereby] clearly knowing the form [or real nature] of ‘I’, one will certainly cease in you, Arunachala, like a river in the ocean. Investigate [or know].
ஓயுமே: one will certainly cease, come to an end, expire, perish

Verse 4

त्यक्त्वा विषयं बाह्यं
रुद्ध प्राणेन रुद्ध मनसाऽन्तस्त्वाम् ।
ध्यायन् पश्यति योगी
दीधितिमरुणाचल त्वयि महीयंते ॥

tyaktvā viṣayaṁ bāhyaṁ
ruddha prāṇēna ruddha manasā’ntastvām
dhyāyan paśyati yōgī
dīdhitim aruṇācala tvayi mahīyaṁtē.

पदच्छेद: त्यक्त्वा विषयम् बाह्यम्, रुद्ध प्राणेन रुद्ध मनसा अन्तः त्वाम् ध्यायन् पश्यति योगी दीधितिम्. अरुणाचल त्वयि महीयम् ते.

Padacchēda (word-separation): tyaktvā viṣayam bāhyam, ruddha prāṇēna ruddha manasā antaḥ tvām dhyāyan paśyati yōgī dīdhitim. aruṇācala tvayi mahīyam tē.

English translation: Arunachala, giving up external phenomena and contemplating you within by a mind restrained by the restrained breath, the yōgi sees the light, [and thereby] they are exalted [or joyful] in you.

வெளிவிடயம் விட்டு விளங்குமரு ணேசா
வளியடக்க நிற்கு மனத்தா — லுளமதனி
லுன்னைத் தியானித்து யோகி யொளிகாணு
முன்னி லுயர்வுறுமீ துன்.

veḷiviḍayam viṭṭu viḷaṅgumaru ṇēśā
vaḷiyaḍakka niṟku maṉattā — luḷamadaṉi
luṉṉait dhiyāṉittu yōgi yoḷikāṇu
muṉṉi luyarvuṟumī duṉ.

பதச்சேதம்: வெளி விடயம் விட்டு, விளங்கும் அருணேசா, வளி அடக்க நிற்கும் மனத்தால் உளம் அதனில் உன்னை தியானித்து, யோகி ஒளி காணும். உன்னில் உயர்வு உறும். ஈது உன்.

Padacchēdam (word-separation): veḷi viḍayam viṭṭu, viḷaṅgum aruṇēśā, vaḷi aḍakka niṟkum maṉattāl uḷam adaṉil uṉṉai dhiyāṉittu, yōgi oḷi kāṇum. uṉṉil uyarvu uṟum. īdu uṉ.

அன்வயம்: விளங்கும் அருணேசா, வெளி விடயம் விட்டு, வளி அடக்க நிற்கும் மனத்தால் உளம் அதனில் உன்னை தியானித்து, யோகி ஒளி காணும். உன்னில் உயர்வு உறும். ஈது உன்.

Anvayam (words rearranged in natural prose order): viḷaṅgum aruṇēśā, veḷi viḍayam viṭṭu, vaḷi aḍakka niṟkum maṉattāl uḷam adaṉil uṉṉai dhiyāṉittu, yōgi oḷi kāṇum. uṉṉil uyarvu uṟum. īdu uṉ.

English translation: Arunesa, who shine [by the light of your own self-awareness], giving up external phenomena and contemplating you in the heart by a mind that stands [motionless] when restraining the breath, the yōgi sees the light, [and thereby] attains exaltation in you. Consider this.

Verse 5

त्वय्यर्पित मनसा त्वां
पश्यन् सर्वं तवाकृतितया सततम् ।
भजतेऽनन्य प्रीत्या
सजयत्यरुणाचल त्वयि सुखे मग्नः ॥

tvayyarpita manasā tvāṁ
paśyan sarvaṁ tavākṛtitayā satatam
bhajatē’nanya prītyā
sajayatyaruṇācala tvayi sukhē magnaḥ.

पदच्छेद: त्वयि अर्पित मनसा त्वाम् पश्यन्, सर्वम् तव आकृतितया सततम् भजते अनन्य प्रीत्या सः जयति अरुणाचल त्वयि सुखे मग्नः.

Padacchēda (word-separation): tvayi arpita manasā tvām paśyan, sarvam tava ākṛtitayā satatam bhajatē ananya prītyā saḥ jayati aruṇācala tvayi sukhē magnaḥ.

English translation: Arunachala, seeing you by a mind that is surrendered in you, one who always without otherness lovingly [or with otherless love] adores [or worships] everything as your form triumphs, immersed in happiness in you.

உன்னிடத்தி லொப்புவித்த வுள்ளத்தா லெப்பொழுது
முன்னைக்கண் டெல்லாமு முன்னுருவா — யன்னியமி
லன்புசெயு மன்னோ னருணாச லாவெல்கு
மின்புருவா முன்னிலாழ்ந் தே.

uṉṉiḍatti loppuvitta vuḷḷattā leppoṙudu
muṉṉaikkaṇ ḍellāmu muṉṉuruvā — yaṉṉiyami
laṉbuseyu maṉṉō ṉaruṇāca lāvelhu
miṉburuvā muṉṉilāṙn dē.

பதச்சேதம்: உன்னிடத்தில் ஒப்புவித்த உள்ளத்தால் எப்பொழுதும் உன்னை கண்டு, எல்லாமும் உன் உருவாய் அன்னியமில் அன்பு செயும் அன்னோன் அருணாசலா வெல்கும் இன்பு உரு ஆம் உன்னில் ஆழ்ந்தே.

Padacchēdam (word-separation): uṉṉiḍattil oppuvitta uḷḷattāl eppoṙudum uṉṉai kaṇḍu, ellāmum uṉ uruvāy aṉṉiyamil aṉbu seyum aṉṉōṉ aruṇācalā velhum iṉbu uru ām uṉṉil āṙndē.

அன்வயம்: அருணாசலா, உன்னிடத்தில் ஒப்புவித்த உள்ளத்தால் எப்பொழுதும் உன்னை கண்டு, எல்லாமும் உன் உருவாய் அன்னியமில் அன்பு செயும் அன்னோன் இன்பு உரு ஆம் உன்னில் ஆழ்ந்தே வெல்கும்.

Anvayam (words rearranged in natural prose order): aruṇācalā, uṉṉiḍattil oppuvitta uḷḷattāl eppoṙudum uṉṉai kaṇḍu, ellāmum uṉ uruvāy aṉṉiyamil aṉbu seyum aṉṉōṉ iṉbu uru ām uṉṉil āṙndē velhum.

English translation: Arunachala, seeing you always by a mind that is surrendered in you, one who without otherness loves everything as your form [or nature] triumphs, drowning in you, who are the form of bliss.

Concluding Verse
(composed by Daivarata, adapted in Tamil by Bhagavan or Easwara Swami)

श्रीमद् रमण महर्शेर्
दर्शनमरुनाछलस्य देवगिरा ।
पञ्चकमार्यागीतौ
रत्नं त्विदमौपनिषदं हि ॥

śrīmad ramaṇa maharshēr
darśanamarunāchalasya dēvagirā
pañcakamāryāgītau
ratnaṁ tvidamaupaniṣadaṁ hi.

पदच्छेद: श्रीमद् रमण महर्शेर् दर्शनम् अरुनाछलस्य देवगिरा पञ्चकम् आर्या गीतौ रत्नम् तु इदम् औपनिषदम् हि.

Padacchēda (word-separation): śrīmad ramaṇa maharshēr darśanam arunāchalasya dēvagirā pañcakam āryā gītau ratnam tu idam aupaniṣadam hi.

English translation: These, the five verses [in praise] of Arunachala, [which are] a revelation of Srimad Ramana Maharshi by [means of] Sanskrit in āryā gītā, are indeed upaniṣadic gems.

அருண கிரிரமண னாரியத்திற் கண்ட
வருமறையந் தக்கருத்தே யாகு — மருணா
சலபஞ் சகமணியைத் தண்டமிழ்வெண் பாவா
லுலகுக் களித்தா னுவந்து.

aruṇa giriramaṇa ṉāriyattiṟ kaṇḍa
varumaṟaiyan takkaruttēy āhu — maruṇā
calapañ cakamaṇiyait taṇṭamiḻveṇ bāvā
lulakuk kaḷittā ṉuvandu.

பதச்சேதம்: அருணகிரி ரமணன் ஆரியத்தில் கண்ட அரு மறை அந்த கருத்தே ஆகும் அருணாசல பஞ்சக மணியை தண் தமிழ் வெண்பாவால் உலகுக்கு அளித்தான் உவந்து.

Padacchēdam (word-separation): aruṇagiri ramaṇaṉ āriyattil kaṇḍa aru maṟai anta karuttē āhum aruṇācala pañcaka maṇiyai taṇ tamiḻ veṇbāvāl ulakukku aḷittāṉ uvandu.

English translation: Arunagiri-Ramana happily gave to the world by pleasant Tamil veṇbās the five verse-gems to Arunachala, which are the precious import of vēdānta, which he revealed in Sanskrit.

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Bhagavan Jayanthi Celebration: Śrī Aruṇācala Padigam verse 1

22 januari 2024 | 28 min

This video begins with Sadhu Om singing verse 1 of ஸ்ரீ அருணாசல பதிகம் (Śrī Aruṇācala Padigam), ‘The Eleven Verses to Arunachala’, and then Michael James explains how Bhagavan came to compose it and discusses its meaning:

கருணையா லென்னை யாண்டநீ யெனக்குன் காட்சிதந் தருளிலை யென்றா
லிருணலி யுலகி லேங்கியே பதைத்திவ் வுடல்விடி லென்கதி யென்னா
மருணனைக் காணா தலருமோ கமல மருணனுக் கருணனா மன்னி
யருணனி சுரந்தங் கருவியாய்ப் பெருகு மருணமா மலையெனு மன்பே.

karuṇaiyā leṉṉai yāṇḍanī yeṉakkuṉ kāṭcitan daruḷilai yeṉḏṟā
liruṇali yulahi lēṅgiyē padaittiv vuḍalviḍi leṉgati yeṉṉā
maruṇaṉaik kāṇā dalarumō kamala maruṇaṉuk karuṇaṉā maṉṉi
yaruṇaṉi surandaṅ garuviyāyp peruhu maruṇamā malaiyeṉu maṉbē.

பதச்சேதம்: கருணையால் என்னை ஆண்ட நீ எனக்கு உன் காட்சி தந்து அருளிலை என்றால், இருள் நலி உலகில் ஏங்கியே பதைத்து இவ்வுடல் விடில் என் கதி என் ஆம்? அருணனை காணாது அலருமோ கமலம்? அருணனுக்கு அருணன் ஆ மன்னி அருள் நனி சுரந்து அங்கு அருவி ஆய் பெருகும் அருண மா மலை எனும் அன்பே.

Padacchēdam (word-separation): karuṇaiyāl eṉṉai āṇḍa nī eṉakku uṉ kāṭci tandu aruḷ-ilai eṉḏṟāl, iruḷ nali ulahil ēṅgiyē padaittu i-vv-uḍal viḍil eṉ gati eṉ ām? Aruṇaṉai kāṇādu alarumō kamalam? Aruṇaṉukku aruṇaṉ ā maṉṉi aruḷ naṉi surandu aṅgu aruvi āy peruhum aruṇa mā malai eṉum aṉbē.

English translation: If you, who by [your] grace took charge of me, are not gracious, giving to me sight of you, what will be my state if I leave this body [after] pining and suffering intensely in [this] dark and miserable world? Without seeing the sun will a lotus blossom? [Likewise] being the sun to the sun, O love called the great hill Aruna, where grace surges as a spring, gushing forth abundantly [will my heart blossom without seeing you?]

While discussing the meaning of this verse, Michael explained each sentence of it:

கருணையால் என்னை ஆண்ட நீ எனக்கு உன் காட்சி தந்து அருளிலை என்றால், இருள் நலி உலகில் ஏங்கியே பதைத்து இவ்வுடல் விடில் என் கதி என் ஆம்?
karuṇaiyāl eṉṉai āṇḍa nī eṉakku uṉ kāṭci tandu aruḷ-ilai eṉḏṟāl, iruḷ nali ulahil ēṅgiyē padaittu i-vv-uḍal viḍil eṉ gati eṉ ām?
If you, who by [your] grace took charge of me, are not gracious, giving to me sight of you, what will be my state if I leave this body [after] pining and suffering intensely in [this] dark and miserable world?

அருணனை காணாது அலருமோ கமலம்?
aruṇaṉai kāṇādu alarumō kamalam?
Without seeing the sun will a lotus blossom?

அருணனுக்கு அருணன் ஆ மன்னி, அருள் நனி சுரந்து அங்கு அருவி ஆய் பெருகும் அருண மா மலை எனும் அன்பே.
aruṇaṉukku aruṇaṉ ā maṉṉi, aruḷ naṉi surandu aṅgu aruvi āy peruhum aruṇa mā malai eṉum aṉbē.
[Likewise] being the sun to the sun, O love called the great hill Aruna, where grace surges as a spring, gushing forth abundantly [will my heart blossom without seeing you?]

Other Credits:
Extro verse sung by: Lakshmi, Houston
Extro music: Stock media provided by Erick Mcnerney (BMI) / Pond5
Editing/Video: Kumar Saran, Houston

- Produced by Sri Ramana Center of Houston.

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Āṉma-Viddai verse 3 (concluded) and verse 4 (commenced)

21 januari 2024 | 43 min

In a Zoom meeting with Ramana Kendra, Delhi, on 14th January 2024, Michael James continues the discussion of the meaning and implications of verse 3 and commenced verse 4 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪.

The links to these two verses are:

Verse 3:

https://happinessofbeing.blogspot.com/2023/07/anma-viddai-verse-3-knowledge-of-all.html

தன்னை யறிதலின்றிப் பின்னை யெதறிகிலென்
றன்னை யறிந்திடிற்பின் னென்னை யுளதறிய
பின்ன வுயிர்களில பின்ன விளக்கெனுமத்
தன்னைத் தனிலுணர மின்னுந் தனுளான்ம —
ப்ரகாசமே; அருள் விலாசமே; அக விநாசமே;
இன்ப விகாசமே. (ஐயே)

English translation: Without knowing oneself, if one knows whatever else, what? If one has known oneself, then what exists to know? When one knows in oneself that self, which is the light without separation in separate sentient beings, within oneself the shining of oneself alone will flash forth. The shining forth of grace; the annihilation of ego; the blossoming of happiness. (Ah, extremely easy, ...)

Explanatory paraphrase: Without knowing oneself, if one knows whatever else, [so] what? [That is, how can such knowledge be reliable, so how can it have any real value?] If one has known oneself, then what [else] exists to know? When one knows in oneself that self [one’s real nature], which is the light [that shines] abhinna [without bhinna: separation, division, difference or distinction] in separate sentient beings [or souls], within oneself ātma-prakāśa [the shining, clarity or light of oneself] alone will flash forth [like lightening]. [This is] aruḷ-vilāsa [the shining forth, amorous play or beauty of grace], aha-vināśa [the annihilation of ego], iṉba-vikāsa [the blossoming of happiness]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!)

Verse 4:

https://happinessofbeing.blogspot.com/2023/11/anma-viddai-verse-4-self-investigation.html

கன்மா திகட்டவிழ சென்மா திநட்டமெழ
வெம்மார்க் கமதனினு மிம்மார்க் கமிக்கெளிது
சொன்மா னததனுவின் கன்மா திசிறிதின்றிச்
சும்மா வமர்ந்திருக்க வம்மா வகத்திலான்ம —
சோதியே; நிதானு பூதியே; இராது பீதியே;
இன்பவம் போதியே. (ஐயே)

English translation: For the bonds beginning with action to be untied, to rise from the devastation beginning with birth, more than whatever path, this path is what is exceedingly easy. When one just is, resting without the least action of mind, speech or body, ah, in the heart the light of oneself alone. The eternal experience. Fear does not exist. The ocean of bliss alone. (Ah, extremely easy, ...)

Explanatory paraphrase: For the bonds beginning with karma [that is, the bonds of action and of all that results from it] to be untied, and to rise [or be resurrected] from the devastation beginning with birth [that is, to transcend and become free from the miseries of embodied existence, which begins with birth and ends with death], more than whatever [other] path, this path [of ātma-vicāra] is what is exceedingly easy. When one just is, resting [calmly as pure awareness] without the least karma [action] of mind, speech or body, ah, in [one’s] heart the light of oneself alone [will shine forth clearly as ‘I am I’]. [Having thereby drowned and lost oneself (namely ego) forever in this perfectly peaceful and infinitely clear state of pure awareness, it will be clear that this is one’s] eternal experience. Fear does not [or will not] exist. The ocean of [infinite] bliss alone [will remain]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!)

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Metaphysical solipsism does not imply social solipsism

17 januari 2024 | 131 min

What should we do to attain brahman or pure consciousness?

7 januari 2024 | 68 min

What bhāvana should one hold during self-investigation?

13 december 2023 | 149 min

‘I exist’ is our only permanent and self-evident experience

11 december 2023 | 117 min

Āṉma Viddai verse 3 (continued)

9 december 2023 | 74 min

In a Zoom meeting with Ramana Kendra, Delhi, on 3rd December 2023, Michael James continues the discussion of the meaning and implications of verse 3 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪.

Verse 3: https://happinessofbeing.blogspot.com/2023/07/anma-viddai-verse-3-knowledge-of-all.html

தன்னை யறிதலின்றிப் பின்னை யெதறிகிலென்
றன்னை யறிந்திடிற்பின் னென்னை யுளதறிய
பின்ன வுயிர்களில பின்ன விளக்கெனுமத்
தன்னைத் தனிலுணர மின்னுந் தனுளான்ம —
ப்ரகாசமே; அருள் விலாசமே; அக விநாசமே;
இன்ப விகாசமே. (ஐயே)

taṉṉai yaṟidaliṉḏṟip piṉṉai yedaṟihileṉ
ḏṟaṉṉai yaṟindiḍiṟpiṉ ṉeṉṉai yuḷadaṟiya
bhiṉṉa vuyirgaḷila bhiṉṉa viḷakkeṉumat
taṉṉait taṉiluṇara miṉṉun taṉuḷāṉma —
prakāśamē; aruḷ vilāsamē; aha vināśamē;
iṉba vikāsamē. (aiyē)

பதச்சேதம்: தன்னை அறிதல் இன்றி, பின்னை எது அறிகில் என்? தன்னை அறிந்திடில், பின் என்னை உளது அறிய? பின்ன உயிர்களில் அபின்ன விளக்கு எனும் அத் தன்னை தனில் உணர, மின்னும் தன் உள் ஆன்ம ப்ரகாசமே. அருள் விலாசமே, அக விநாசமே, இன்ப விகாசமே. (ஐயே, அதி சலபம், ...)

Padacchēdam (word-separation): taṉṉai aṟidal iṉḏṟi, piṉṉai edu aṟihil eṉ? taṉṉai aṟindiḍil, piṉ eṉṉai uḷadu aṟiya? bhiṉṉa uyirgaḷil abhiṉṉa viḷakku eṉum a-t-taṉṉai taṉil uṇara, miṉṉum taṉ uḷ āṉma-prakāśamē. aruḷ vilāsamē, aha vināśamē, iṉba vikāsamē. (aiyē, ati sulabham, ...)

அன்வயம்: தன்னை அறிதல் இன்றி, பின்னை எது அறிகில் என்? தன்னை அறிந்திடில், பின் அறிய என்னை உளது? பின்ன உயிர்களில் அபின்ன விளக்கு எனும் அத் தன்னை தனில் உணர, தன் உள் ஆன்ம ப்ரகாசமே மின்னும். அருள் விலாசமே, அக விநாசமே, இன்ப விகாசமே. (ஐயே, அதி சலபம், ...)

Anvayam (words rearranged in natural prose order): taṉṉai aṟidal iṉḏṟi, piṉṉai edu aṟihil eṉ? taṉṉai aṟindiḍil, piṉ aṟiya eṉṉai uḷadu? bhiṉṉa uyirgaḷil abhiṉṉa viḷakku eṉum a-t-taṉṉai taṉil uṇara, taṉ uḷ āṉma-prakāśamē miṉṉum. aruḷ vilāsamē, aha vināśamē, iṉba vikāsamē. (aiyē, ati sulabham, ...)

English translation: Without knowing oneself, if one knows whatever else, what? If one has known oneself, then what exists to know? When one knows in oneself that self, which is the light without separation in separate sentient beings, within oneself the shining of oneself alone will flash forth. The shining forth of grace; the annihilation of ego; the blossoming of happiness. (Ah, extremely easy, ...)

Explanatory paraphrase: Without knowing oneself, if one knows whatever else, [so] what? [That is, how can such knowledge be reliable, so how can it have any real value?] If one has known oneself, then what [else] exists to know? When one knows in oneself that self [one’s real nature], which is the light [that shines] abhinna [without bhinna: separation, division, difference or distinction] in separate sentient beings [or souls], within oneself ātma-prakāśa [the shining, clarity or light of oneself] alone will flash forth [like lightening]. [This is] aruḷ-vilāsa [the shining forth, amorous play or beauty of grace], aha-vināśa [the annihilation of ego], iṉba-vikāsa [the blossoming of happiness]. ([Therefore] ah, extremely easy, ātma-vidyā, ah, extremely easy!)

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Uḷḷadu Nāṟpadu Anubandham verse 10

7 december 2023 | 143 min

In a Zoom meeting with Sri Ramana Center, Houston, on 2nd December 2023, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 10

The following is Michael's translation of this verse:

தேகங் கடநிகர் சடமிதற் ககமெனுந் திகழ்விலதா
னாகஞ் சடலமி றுயிலினி றினமுறு நமதியலாற்
கோகங் கரனெவ ணுளனுணர்ந் துளருளக் குகையுள்ளே
சோகம் புரணவ ருணகிரி சிவவிபு சுயமொளிர்வான்.

dēhaṅ ghaṭanihar jaḍamidaṟ kahameṉun tihaṙviladā
ṉāhañ jaḍalami ṟuyiliṉi ṟiṉamuṟu namadiyalāṟ
kōhaṅ karaṉeva ṇuḷaṉuṇarn duḷaruḷak guhaiyuḷḷē
sōham phuraṇava ruṇagiri śivavibhu suyamoḷirvāṉ.

பதச்சேதம்: தேகம் கடம் நிகர் சடம்; இதற்கு ‘அகம்’ எனும் திகழ்வு இலதால், ந அகம், சடலம் இல் துயிலினில் தினம் உறும் நமது இயல் ஆல். ‘க: அகங்கரன்? எவண் உளன்?’ உணர்ந்து உளர் உள குகை உள்ளே, ‘ச: அகம்’ புரண அருணகிரி சிவ விபு சுயம் ஒளிர்வான்.

Padacchēdam (word-separation): dēham ghaṭam nihar jaḍam; idaṟku ‘aham’ eṉum tihaṙvu iladāl, na aham, jaḍalam il tuyiliṉil diṉam uṟum namadu iyal āl. ‘kaḥ ahaṅkaraṉ? evaṇ uḷaṉ?’ uṇarndu uḷar uḷa guhai uḷḷē, ‘saḥ aham’ phuraṇa aruṇagiri śiva vibhu suyam oḷirvāṉ.

அன்வயம்: தேகம் கடம் நிகர் சடம்; இதற்கு ‘அகம்’ எனும் திகழ்வு இலதால், சடலம் இல் துயிலினில் தினம் நமது இயல் உறும் ஆல், ந அகம். ‘க: அகங்கரன்? எவண் உளன்?’ உணர்ந்து உளர் உள குகை உள்ளே, அருணகிரி சிவ விபு ‘ச: அகம்’ புரண சுயம் ஒளிர்வான்.

Anvayam (words rearranged in natural prose order): dēham ghaṭam nihar jaḍam; idaṟku ‘aham’ eṉum tihaṙvu iladāl, jaḍalam il tuyiliṉil diṉam namadu iyal uṟum āl, na aham. ‘kaḥ ahaṅkaraṉ? evaṇ uḷaṉ?’ uṇarndu uḷar uḷa guhai uḷḷē, aruṇagiri śiva vibhu ‘saḥ aham’ phuraṇa suyam oḷirvāṉ.

English translation: The body is insentient like a pot; since the shining called ‘I’ does not exist for it, since our nature exists daily in sleep, in which the body does not exist, it is not I. Within the heart-cave of those who are, knowing who is the one who is ego, where is he, the omnipresent Lord, Arunagiri-Siva, will shine spontaneously, the clarity ‘He is I’.

Explanatory paraphrase: The body is jaḍa [insentient or non-aware] like a pot; since the shining [or brightness] called ‘I’ [namely the self-shining awareness ‘I am’] does not exist for it [that is, since it is not aware of itself as ‘I’], [and] since our [real] nature [our fundamental awareness ‘I am’, which is our very being] exists [and shines] daily in [dreamless] sleep, in which the body does not exist, it [this body] is not I. Within the cave of the heart of those who [just] are [as they actually are], knowing [or being aware of] [themself as such] [by investigating] who is the one who is ego [and] where is he, the omnipresent Lord, Arunagiri-Siva, will shine spontaneously [as] the sphuraṇa [clarity or clear awareness] ‘He is I’.

Bhagavan first composed this verse in Sanskrit, and the Sanskrit version is:

देहं मृन्मय वज्जडात्मकम् अहं बुद्धिर्न तस्यास्त्यतो
नाहं तत्तदभाव सुप्ति समये सिद्धात्म सद्भावतः ।
कोहं भाव युतः कुतो वरधिया दृश्त्वात्म निष्ठात्मनां
सोहं स्फूर्ति तयाऽरुणाचल शिवः पूर्णो विभाति स्वयम् ॥

dēhaṁ mṛnmaya vajjaḍātmakam ahaṁ buddhirna tasyāstyatō
nāhaṁ tattadabhāva supti samayē siddhātma sadbhāvataḥ |
kōhaṁ bhāva yutaḥ kutō varadhiyā dṛśtvātma niṣṭhātmanāṁ
sōhaṁ sphūrti tayā’ruṇācala śivaḥ pūrṇō vibhāti svayam ||

पदच्छेद: देहम् मृन्मय वत् जड आत्मकम्. अहम् बुद्धिः न तस्य अस्ति. अतः न अहम्. तद् तद् अभाव सुप्ति समये सिद्ध आत्म सत् भावतः. कः अहम् भाव युतः कुतस् वर धिया दृश्त्व आत्म निष्ठ आत्मनाम् सः अहम् स्फूर्तितया अरुणाचल शिवः पूर्णः विभाति स्वयम्.

Padacchēda (word-separation): dēham mṛnmaya vat jaḍa ātmakam. aham buddhiḥ na tasya asti. ataḥ na aham. tad tad abhāva supti samayē siddha ātma sat bhāvataḥ. kaḥ aham bhāva yutaḥ kutas vara dhiyā dṛśtva ātma niṣṭha ātmanām saḥ aham sphūrtitayā aruṇācala śivaḥ pūrṇaḥ vibhāti svayam.

English translation: The body is of the nature of insentience like anything composed of clay. There is no ‘I’-concept belonging to it. Consequently not I. Also because of the established continuity of the existence of oneself during sleep, in which it is non-existent. To selves fixed as themself having seen by a discerning intellect who is the one yoked with the ‘I’-condition, from where, the whole, Arunachala Siva, shines spontaneously as the clarity ‘He is I’.

Explanatory paraphrase: The body is jaḍātmakam [of the nature of jaḍa: insentience or non-awareness] like [a pot or anything else] composed of clay. There is no ahaṁ-buddhi [concept or awareness ‘I’] belonging to it [in other words, it does not have any awareness of itself as ‘I’]. Consequently [it is] not I. Also because of the established [or certain] continuity of the existence of oneself at the time of [or during] sleep, in which it [namely the body] is non-existent. To selves fixed as themselves [firmly being as they actually are] having seen by [means of] a [keenly] discerning intellect [or pure mind] who is the one yoked with ahaṁ-bhāva [the ‘I’-condition or state of being ‘I’, namely ego], [and] from where [did it arise], pūrṇa [the one infinite whole], [namely] Arunachala Siva, shines spontaneously as sōhaṁ-sphūrti [the clarity ‘He is I’].

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

ēka-jīva-vāda and solipsism

6 december 2023 | 31 min

What should we attend to or be aware of when going within?

28 november 2023 | 118 min

Bhagavan’s death experience and self-investigation

14 november 2023 | 122 min

What we are to investigate is ourself, the one and only ‘I’

8 november 2023 | 114 min

Uḷḷadu Nāṟpadu Anubandham verse 9

8 november 2023 | 129 min

In a Zoom meeting with Sri Ramana Center, Houston, on 4th November 2023, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 9.

The following is Michael's translation of this verse:

அகக்கம லத்தே யமல வசல

வகமுருவ மாகு மறிவே — தகத்தை

யகற்றிடுவ தாலவ் வகமா மறிவே

யகவீ டளிப்ப தறி.

ahakkama lattē yamala vacala

vahamuruva māhu maṟivē — dahattai

yahaṯṟiḍuva dālav vahamā maṟivē

yahavī ḍaḷippa daṟi.

பதச்சேதம்: அக கமலத்தே அமல அசல அகம் உருவம் ஆகும் அறிவு ஏது, அகத்தை அகற்றிடுவதால் அவ் அகம் ஆம் அறிவே, அக வீடு அளிப்பது. அறி.

Padacchēdam (word-separation): aha-kamalattē amala acala aham-uruvam āhum aṟivu ēdu, ahattai ahaṯṟiḍuvadāl a-vv-aham ām aṟivē aha-vīḍu aḷippadu. aṟi.

அன்வயம்: அறிவு ஏது அக கமலத்தே அமல அசல அகம் உருவம் ஆகும், அவ் அகம் ஆம் அறிவே அகத்தை அகற்றிடுவதால் அக வீடு அளிப்பது. அறி.

Anvayam (words rearranged in natural prose order): aṟivu ēdu aha-kamalattē amala acala aham-uruvam āhum, a-vv-aham ām aṟivē ahattai ahaṯṟiḍuvadāl aha-vīḍu aḷippadu. aṟi.

English translation: What awareness is the blemishless, motionless ‘I’-form in the heart-lotus, only that awareness, which is ‘I’, will give inner liberation by removing ‘I’. Know.

Explanatory paraphrase: What awareness exists [and shines] in the heart-lotus as the blemishless [immaculate or pure] and motionless [hence immutable] ‘I’-form [the svarūpa or real nature of ‘I’, meaning ‘I’ as it actually is], only that awareness, which is ‘I’ [namely ātma-svarūpa, the real nature of oneself], will give inner liberation [or liberation, which is ‘I’] by removing [expelling or banishing] ‘I’ [namely ego, the spurious ‘I’ that rises and subsides]. Know [this by investigating this pure and motionless awareness that shines eternally as ‘I’ without ever rising or subsiding].

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Understanding solipsism as taught by Bhagavan Ramana

30 oktober 2023 | 134 min

In a Zoom meeting with the Ramana Maharshi Foundation UK on 28th October 2023, Michael talks about solipsism as taught by Bhagavan, and answers various questions about Bhagavan’s teachings.

The analytical argument he gave at the beginning is:

1. We are the experiencer of all that we experience.
2. As the experiencer, we always experience ourself as a person.
3. As the experiencer, we perceive a world that is full of other people, who are just like the person we seem to be.
4. Since we, the experiencer, always experience ourself as a person, ever other person seems to us to be an experiencer, just like us.
5. All the other people and their experiences are no less real than the person we seem to be.
6. So long as we seem to be a person, we experience suffering, and every other person seems to us to experience suffering in the same way.
7. So long as we are firmly convinced that this person whom we seem to be is what we actually are, then our suffering and the suffering of all other people will inevitably seemto us to be real.
8. But are we this person? In other words, is this person what we actually are?
9. If this person is not what we actually are, our experience of ourself as ‘I am this person’ is an illusion, and hence unreal.
10. Everything that we (as the experiencer) experience is based upon our experience of ourself as a person, because we experience things other than ourself only when we experience ourself as a person (namely in waking and in dream).
11. Therefore if our experience of ourself as ‘I am this person’ is an illusion, our experience of everything else must be equally illusory.
12. If our experience of everything else is illusory, the person we seem to be and all the other people are a part of that illusion, and hence unreal.
13. If the person we seem to be and all the other people are unreal, their suffering and everything else that they seem to experience must also be unreal.
14. Therefore, since the appearance of multiple experiencers exists in the view of ourself as an experiencer who experiences itself as a person, if we are not this person, then the entire appearance of multiple experiencers is an illusion, and hence unreal.
15. Since there can be no appearance without an experiencer of it, the root cause of the entire appearance of multiple experiencers is the experiencer of it, namely ourself.
16. Therefore, before we can reliably judge the reality of the appearance of multiple experiencers, we first need to investigate and find out the reality of ourself, in whose view all those multiple experiencers seem to exist.

This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.

Bernardo Kastrup and Michael James - Analytic Idealism and Ramana Maharshi’s Advaita

27 oktober 2023 | 187 min

Āṉma-Viddai verse 3 (continued)

22 oktober 2023 | 58 min

In a Zoom meeting with Ramana Kendra, Delhi, on 15th October 2023, Michael James continues the discussion of the meaning and implications of verse 3 of Āṉ𝘮𝘢 𝘝𝘪𝘥𝘥𝘢𝘪.