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.    

In a Zoom meeting with the Ramana Maharshi Foundation UK on 10th February 2024, Michael answers various questions about Bhagavan’s teachings, several of which deal with free will and destiny.  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.  

In a Zoom meeting with the San Diego Ramana Satsang (ramana-satsang-sd@googlegroups.com) 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.  

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.  

In a Zoom meeting with the Ramana Maharshi Foundation UK on 27th January 2024, Michael answers various questions about Bhagavan’s teachings, and the first question he answered was: "When describing Bhagavan's teachings, Michael quotes "ekamevadvitiyam" from Chandogya upanishad. But, similar to the lucid description of the rest of the teachings, is there a methodical logical statement for advaitam? In other words, why should we believe the reality is one without the second?" 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.  

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.  

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.    

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.  

In a Zoom meeting with the Ramana Maharshi Foundation UK on 13th January 2024, Michael answers various questions about Bhagavan’s teachings. 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.    

In a Zoom meeting with the Ramana Maharshi Foundation UK on 31st December 2023, Michael answers various questions about Bhagavan’s teachings. The first question he answered was: "Most respected swami ji. We have received adequate explanations and analyses. Can you state what one has to DO to obtain “Brahman” “pure advaita” or “pure consciousness”? WHAT that is well and clearly described. DONE. But with the sole exception of Bhagavan Ramana Rishi no one has actually attained “pure awareness”. Have they? That is so because we do not know what exactly you want us to DO." 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.