Sri Ramana Teachings

Michael explains the essential import of Uḷḷadu Nāṟpadu and all of Ramana's teachings in 8 key points -- 8 talks (videos), starting the first talk with the first point: what actually exists is only ourself as we actually are. After explaining the first point, Michael answers questions related to Ramana'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. Disclaimer: The book mentioned at the beginning of this episode is a private compilation by a third party that has not been read or endorsed by Michael James or by the management of Sri Ramana Center of Houston. This episode is released for educational purposes only. As a U.S.-based nonprofit spiritual organization, SRCH does not endorse for-profit products or services, nor nonprofit offerings that are not aligned with its mission to spread the teachings of Bhagavan Ramana. - Sri Ramana Center of Houston

In a Zoom meeting between Sukhdev Virdee and Michael James, on 16th May 2024, Michael answered questions and talked about the basics of 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 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.

In a Zoom meeting with the Ramana Maharshi Foundation UK on 11th May 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.

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 ----more---- 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 ([email protected]) on 5th May 2024, Michael answers various questions about Bhagavan’s teachings. The passage from Day by Day (9-1-46 Afternoon) that Michael discussed at the beginning is: It is false to speak of Realisation. What is there to realise? The real is as it is, ever. How to real-ise it? All that is required is this. We have real-ised the unreal, i.e., regarded as real what is unreal. We have to give up this attitude. That is all that is required for us to attain jnana. We are not creating anything new or achieving something which we did not have before. The illustration given in books is this. We dig a well and create a huge pit. The akasa in the pit or well has not been created by 102 us. We have just removed the earth which was filling the akasa there. The akasa was there then and is also there now. Similarly we have simply to throw out all the age-long samskaras which are inside us, and when all of them have been given up, the Self will shine, alone. 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 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]. ----more---- 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 April 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.

During the international celebration of Bhagavan Ramana’s 74th Aradhana (anniversary of the day he left his body) organised by Arunachala Ashrama, New York, on 14th April 2024 Michael James discusses what the real 'seeing' or 'knowing' of God is. 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 April 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 San Diego Ramana Satsang ([email protected]) on 7th April 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 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.

In a Zoom meeting with the Ramana Maharshi Foundation UK on 30th March 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 9th March 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 San Diego Ramana Satsang ([email protected]) on 3rd March 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 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.

In a Zoom meeting with the Ramana Maharshi Foundation UK on 24th February 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 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 ([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.

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 and

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.

In a Zoom meeting with the Ramana Maharshi Foundation UK on 9th December 2023, Michael answers various questions about Bhagavan’s teachings. The first question Michael answered was: I have a question about the attitude (bhavana) one should hold when conducting self-investigation. There are 2 different ideas I can read in Bhagwan's teachings: The first being "Investigating the Self as I" or "Who am I" or "What am I" or "I am I". The second is "God is I" or "Bhagwan is shining as I" or "I am Brahman" They both lead to attention on the self, but the feeling is subtly different. The first one is more analytical, and driven by a curiosity. The second one devotional, and is driven by a longing to be one with Bhagwan. I understand that these ultimately the same path, but to me these carry subtly different perfumes. Can you comment in this, please? 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 ([email protected]) on 3rd December 2023, 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 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.

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 clar

In a Zoom meeting with Sean on 1st December 2023, Michael answers various questions about Bhagavan’s teachings. References made in this video: 2023-10-26 Bernardo Kastrup & Michael James: Analytic Idealism and Ramana Maharshi's Advaita: https://youtu.be/-i1SskhaLik An Interview with Michael James: The Teachings of Ramana Maharshi Clarify the Philosophy and Practice of Advaita Vēdānta: https://www.spirituality-studies.org/volume9-issue2-fall2023/ Souljourns - Swami Sarvapriyananda, waking up in this lifetime - you can do it. Self Enlightenment: https://youtu.be/Q2JWrGrVeuY?si=spL-0v4DDPnIb5ZZ&t=3539 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 25th November 2023, Michael answers various questions about Bhagavan’s teachings. The question he answered at the beginning was: Is paying attention to our sense of being the same as turning selfward for the purposes of self-investigation? 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 11th November 2023, Michael answers various questions about Bhagavan’s teachings. The first question Michael answered was: "The description of Ramana's death event at age 16 yrs. is said here to have taken about 20 minutes, in which his body actually died. I have not heard this interpretation before, but as Michael James is an authority and went from the Tamil, I would have to presume he is correct. I would like to inquire as to how he arrived at this interpretation, however, if possible. My reading of the English version was that he only pretended to be dying, not in any way that he actually physically died. Also, some seem to think this was over in a matter of a few seconds, not twenty minutes. I would like to know if it was a flash understanding, in seconds, or if it required 20 or so minutes of self-investigation, and how this was arrived at, if possible." 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 ([email protected]) on 5th November 2023, 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 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.

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.

In a Zoom meeting between Bernardo Kastrup and Michael James, on 26th October 2023, they discussed Analytic Idealism and Ramana Maharshi's Advaita. 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 15th October 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.

In a Zoom meeting with the Ramana Maharshi Foundation UK on 14th October 2023, Michael answers various questions about Bhagavan’s teachings. He started with: Question #1: In deep sleep only awareness remains. You said awareness knows awareness only. My question is why I don't know myself in deep sleep? Kindly Reply. Question #2: What is pure awareness? If it is aware of anything, it is impure. So, if awareness is aware even of itself, being aware, that is already impure, since awareness has an object (itself). So, pure awareness is awareness of... what? And, anyway, as soon as you notice it, it would not be pure awareness any longer, since now there is a duality: awareness (apparently of nothing) and the awareness of awareness. My point then is, what good is pure awareness, since it is aware of nothing, and cannot even know itself without disturbing its pure awareness? If you are it, you cannot know it, and if you know it, you no longer are it. I do not see a way out of this. Has anyone ever recognized pure awareness? If so, they are separate from it. But, it also cannot be aware of itself, or for that matter anything at all. And this is supposed to be the highest knowledge no less? Knowledge of what, exactly? Question #3: Philosophy, Sartre in particular, would deny that there is anything such as intransitive awareness. Awareness must be of something, or what is it awareness of? As soon as you are aware of even just being aware, now awareness is the object, and you are observing awareness. I do not think we are aware of our sleep. I think we infer it. We can recall our dreams, and we might say we did not dream all night, so there must have been a period of sleep, but that does not mean we were aware of our awareness. Also, the fact that we are not aware of the world while asleep is particularly unconvincing when it is argued that therefore the objective world arises when our ego arises. That is far too solipsistic for my tastes. We blink and the sun disappears, for us. No one believes the sun disappears; similarly, we sleep and the world does not disappear. Where is the evidence one can see pure awareness, or failing that, that awareness of nothing exists. And so what if we can have pure awareness of nothing at all; what does that prove, exactly? 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.

Michael answers the following question in this video: At what point are we ego? Is ego false identification as being the body. So is it a sense that we are the body, and that ‘sense’ we call ‘I’ and this ‘I sense as the body’ is called ego? 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 7th October 2023, Michael James discusses Uḷḷadu Nāṟpadu Anubandham, verse 8 The following is Michael's translation of this verse: இதயமாங் குகையி னாப்ப ணேகமாம் பிரம்ம மாத்ர மதுவக மகமா நேரே யவிர்ந்திடு மான்மா வாக விதயமே சார்வாய் தன்னை யெண்ணியா ழலது வாயு வதனுட னாழ்ம னத்தா லான்மாவி னிட்ட னாவாய். idayamāṅ guhaiyi ṉāppa ṇēkamām biramma mātra maduvaha mahamā nērē yavirndiḍu māṉmā vāha vidayamē sārvāy taṉṉai yeṇṇiyā ṙaladu vāyu vadaṉuḍa ṉāṙma ṉattā lāṉmāvi ṉiṭṭa ṉāvāy. பதச்சேதம்: இதயம் ஆம் குகையின் நாப்பண் ஏகம் ஆம் பிரம்மம் மாத்ரம் அது ‘அகம் அகம்’ ஆ நேரே அவிர்ந்திடும் ஆன்மாவாக. இதயமே சார்வாய், தன்னை எண்ணி ஆழ் அலது வாயு அதன் உடன் ஆழ் மனத்தால்; ஆன்மாவில் நிட்டன் ஆவாய். Padacchēdam (word-separation): idayam ām guhaiyiṉ nāppaṇ ēkam ām birammam mātram adu ‘aham aham’ ā nērē avirndiḍum āṉmā-v-āha. idayamē sārvāy, taṉṉai eṇṇi āṙ aladu vāyu adaṉ uḍaṉ āṙ maṉattāl; āṉmāvil niṭṭaṉ āvāy. அன்வயம்: இதயம் ஆம் குகையின் நாப்பண் ஏகம் ஆம் பிரம்மம் மாத்ரம் அது ‘அகம் அகம்’ ஆ ஆன்மாவாக நேரே அவிர்ந்திடும். தன்னை எண்ணி ஆழ் அலது வாயு அதன் உடன் ஆழ் மனத்தால் இதயமே சார்வாய்; ஆன்மாவில் நிட்டன் ஆவாய். Anvayam (words rearranged in natural prose order): idayam ām guhaiyiṉ nāppaṇ ēkam ām birammam mātram adu ‘aham aham’ ā āṉmā-v-āha nērē avirndiḍum. taṉṉai eṇṇi āṙ aladu vāyu adaṉ uḍaṉ āṙ maṉattāl idayamē sārvāy; āṉmāvil niṭṭaṉ āvāy. English translation: In the centre of the cave that is the heart brahman, which is the one, alone shines directly as oneself as ‘I am I’. May you reach the heart by the mind that sinks investigating itself or that sinks with the breath; may you be one fixed in yourself. Explanatory paraphrase: In the centre of the cave that is the heart brahman, which is the one [the only one that actually exists, and hence the one without a second], alone shines directly as oneself as ‘I am I’ [that is, as awareness of oneself as oneself alone]. May you reach [take refuge in, unite with or merge in] the heart by the mind that sinks [or subsides] [deep within] investigating itself or that sinks with the [sinking] breath; [and] may you [thereby] be one fixed in yourself. And the Sanskrit original is: हृदय कुहर मध्ये केवलं ब्रह्म मात्रं ह्यहमह मिति साक्षा दात्मरू पेण भाति। हृदि विश मनसास्वं चिन्वता मज्जता वा पवन चलन रोधा दात्मनिष्ठो भव त्वम्॥ hṛdaya kuhara madhyē kēvalaṁ brahma mātraṁ hyahamaha miti sākṣā dātmarū pēṇa bhāti hṛdi viśa manasāsvaṁ cinvatā majja tāvā pavana calana rōdhā dātmaniṣṭhō bhava tvam. पदच्छेद: हृदय कुहर मध्ये केवलम् ब्रह्म मात्रम् हि ‘अहम् अहम्’ इति साक्षात् आत्म रूपेण भाति. हृदि विश मनसा स्वम् चिन्वता मज्जता वा पवन चलन रोधात्, आत्म निष्ठः भव त्वम्. Padacchēda (word-separation): hṛdaya kuhara madhyē kēvalam brahma mātram hi ‘aham aham’ iti sākṣāt ātma rūpēṇa bhāti. hṛdi viśa manasā svam cinvatā majjatā vā pavana calana rōdhāt, ātma niṣṭhaḥ bhava tvam. English translation: In the centre of the heart-cave solitarily brahman alone shines clearly in the form of oneself as ‘I am I’. Entering the heart by the mind sinking investigating itself or by restraining the movement of the breath, may you be fixed in yourself. Explanatory paraphrase: In the centre of the heart-cave solitarily brahman alone shines clearly [directly or immediately] in the form of oneself as ‘I am I’ [that is, as awareness of oneself as oneself alone]. Entering the heart by the mind sinking [deep within] investigating itself or by restraining the movement of the breath, may you be fixed in yourself. 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 ([email protected]) on 1st October 2023, Michael answers various questions about Bhagavan’s teachings. Devotee #1: When doing self-enquiry, when asking in whom is this thought occurring, the answer is, in me. And when asking, who am I, you understand this is not a question to be answered but to be explored or investigated. But if I were to answer, would it be correct to say that I am the observer of the illusory mind/body Susan? To explain, I, Susan am walking down the street, I follow Ramana’s teachings and so I say to myself, I, the I, as in I am is observing Susan walking down the street, and I am now observing Susan stopping to by a cup of coffee. Devotee #2: No matter how much I try, I am unable to pursue the path of athma vichara with dedication. Firstly, it is very hard to practice self inquiry. Secondly, on those very few occasions when I actually sit and try and focus, I don’t know what to expect when I close my eyes and observe my thoughts because I am not sure how “self” even feels. Is the thoughtless state the actual self, because I am unable to go beyond that? How do I not fall into the trap of frustration and keep persevering? 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 30th September 2023, 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.

Michael answers the following question in this video: I’m still confused. Who is aware? I thought it was ego that is the only thing that is aware. It’s the reflected consciousness. When I say I’m aware of these thoughts, these feelings, these emotions, this body, this mind, who’s really aware? Isn’t it really the false awareness ego? Yes I understand underneath the underlying assumed reality is the real self but we don’t really realize that until we annihilate ego completely. Until then everything is ego. Can you please expound on this. 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.

Michael answers the following questions in this video: A monk recently told me that it is well known in India that thieves use this udumbu lizard to help them climb up buildings to help them in their thieving work! Isn’t the ego the same? With no form or substance of its own, the apparent ego borrows the light of the Self to grasp form and feed its mischief! Note: This question seems to have been asked in reference to verse 130 of Guru Vācaka Kōvai: உடம்போ டுலகை யுறுதியெனப் பற்றி மடம்படுவோன் சாந்தி மடுத்தல் — மடம்பேர்ந் துடும்புபோன் றுள்ளத் துயிர்நிலையுற் றோவான் இடும்பையுற லென்று மில. uḍambō ḍulahai yuṟudiyeṉap paṯṟi maḍambaḍuvōṉ śānti maḍuttal — maḍambērn duḍumbupōṉ ḏṟuḷḷat tuyirnilaiyuṯ ṟōvāṉ iḍumbaiyuṟa leṉḏṟu mila. பதச்சேதம்: உடம்போடு உலகை உறுதி எனப் பற்றி மடம் படுவோன் சாந்தி மடுத்தல் [என்றும் இல]. மடம் பேர்ந்து உடும்பு போன்று உள்ளத்து உயிர்நிலை உற்று ஓவான் இடும்பை உறல் என்றும் இல. Padacchēdam (word-separation): uḍambōḍu ulahai uṟudi eṉa paṯṟi maḍam paḍuvōṉ śānti maḍuttal [eṉḏṟum ila]; maḍam pērndu uḍumbu pōṉḏṟu uḷḷattu uyirnilai uṯṟu ōvāṉ iḍumbai uṟal eṉḏṟum ila. English translation: One who is ensnared in ignorance, clinging to the body and world as real, [will not ever] achieve peace. Leaving ignorance, one who like an uḍumbu steadfastly does not let go of the real nature of the soul in the heart will not ever experience suffering. Explanatory paraphrase: One who is ensnared in ignorance, clinging to the body and world as uṟudi [stable, permanent, certain or real], [will not ever] achieve peace. Leaving [such] ignorance, one who [clinging firmly] like an uḍumbu [a variety of monitor lizard noted for its ability to cling firmly to any surface] steadfastly does not let go of the real nature of the soul in the heart will not ever experience suffering. [Therefore, if we wish to attain peace and be eternally free of suffering, we need to give up considering the body and world to be real, and instead need to cling firmly like an uḍumbu to our own real nature, namely sat-cit, pure being-awareness, which is what is always shining in our heart as ‘I am’.] 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.

Śrī Ramaṇa Varuhai is a 360-verse poetical work composed by Sri Sadhu Om when he was anguishly longing to see Bhagavan Ramana in form after Bhagavan left his body in 1950. Selections from the book 'The Path of Sri Ramana' 2023 Ed., a free video copy of which is available here . A free copy of the Tamil book of Ramana Varuhai can be accessed here . A full English translation is currently not available. Music: Pond5 This video was originally presented in the 2023 International Advent Day Celebrations. 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 international celebration of Bhagavan Ramana’s 127th Advent (anniversary of the day he came to Arunachala on 1st September 1896) organised by Arunachala Ashrama, New York, on 17th September 2023 Michael James answers several questions asked by Kumar Saran about Bhagavan Ramana, all centred around the question who or what he actually is. While answering these questions he discusses the verse Arunachalaramanan composed by Bhagavan: அரியாதியி தரசீவர தகவாரிச குகையில் லறிவாய்ரமி பரமாத்தும னருணாசல ரமணன் பரிவாலுள முருகாநல பரனார்ந்திடு குகையார்ந் தறிவாம்விழி திறவாநிச மறிவாயது வெளியாம். ariyādiyi tarajīvara dahavārija guhaiyil laṟivāyrami paramāttuma ṉaruṇācala ramaṇaṉ parivāluḷa murugānala paraṉārndiḍu guhaiyārn daṟivāmviṙi tiṟavānija maṟivāyadu veḷiyām. பதச்சேதம்: அரி ஆதி இதர சீவரது அக வாரிச குகையில் அறிவாய் ரமி பரமாத்துமன் அருணாசலரமணன். பரிவால் உளம் உருகா, நல பரன் ஆர்ந்திடு குகை ஆர்ந்து, அறிவு ஆம் விழி திறவா, நிசம் அறிவாய்; அது வெளி ஆம். Padacchēdam (word-separation): ari ādi itara jīvaradu aha-vārija guhaiyil aṟivāy rami paramāttumaṉ aruṇācalaramaṇaṉ. parivāl uḷam uruhā, nala paraṉ ārndiḍu guhai ārndu, aṟivu ām viṙi tiṟavā, nijam aṟivāy; adu veḷi ām. English translation: Aruṇācalaramaṇa is the ultimate self rejoicing as awareness in the cave of the heart-lotus of different souls beginning with Hari. Heart melting with love, reaching the cave where the sublime supreme dwells, the eye that is awareness opening, you will know what is innate; it will be exposed. Explanatory paraphrase: Aruṇācalaramaṇa is paramātman [the supreme spirit or ultimate self of all] rejoicing as awareness in the cave of the heart-lotus of [all] different jīvas [souls or sentient beings] beginning with Hari [Viṣṇu]. Heart melting with love, reaching [or merging in] the cave where the sublime supreme dwells, the eye that is awareness opening, you will [thereby] know what is innate [or one’s own, namely your own real nature, the indwelling Aruṇācalaramaṇa]; [because] it will be exposed [opened, disclosed or made clear] [meaning it will shine forth, devouring ego and everything else is the infinite clarity of pure awareness]. And also verse 274 of Guru Vācaka Kōvai: பராகாய மாகப் பயின்றிடா நின்றே நராகார மாத்தோன்று ஞான குருவை நிராகார னென்றுணர் நெஞ்ச மிலாதார் துராசார பாப துரந்தரர் தாமே. parākāya māhap payiṉḏṟiḍā niṉḏṟē narākāra māttōṉḏṟu ñāṉa guruvai nirākāra ṉeṉḏṟuṇar neñja milādār durācāra pāpa dhurandharar tāmē. பதச்சேதம்: பர ஆகாயம் ஆக பயின்றிடா நின்றே நர ஆகாரம் ஆ தோன்றும் ஞான குருவை நிராகாரன் என்று உணர் நெஞ்சம் இலாதார் துராசார பாப துரந்தரர் தாமே. Padacchēdam (word-separation): para ākāyam āha payiṉḏṟiḍā niṉḏṟē nara ākāram ā tōṉḏṟum ñāṉa-guruvai nirākāraṉ eṉḏṟu uṇar neñjam ilādār durācāra pāpa dhurandharar tāmē. English translation: Those who do not have mind to know the jñāna-guru, who seems to be a human form, actually remaining firmly as the supreme space, to be the formless one, are indeed the foremost in wicked conduct and sin. Explanatory paraphrase: Those who do not have [the clarity of] mind [or heart] to know that the jñāna-guru, who seems to be [or appears as] a human form [even though always] actually remaining firmly as the supreme space [of sat-cit, pure existence-awareness], is [in fact] the formless one [namely brahman], are indeed the foremost in wicked conduct and sin. 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 10th September 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.

Michael answers the following questions in this video: 1. Since the ego exists by grasping a form, is it OK to allow it to grasp the form of Ramana? 2. You have said that by investigating the ego it will run away. Then who is the investigator? 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.