Podcasts about arunachala

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotionalhymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blendingdeep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realizationand liberation. "Aksharamanamalai" remains a timeless spiritualtreasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

In an online meeting with the Ramana Maharshi Foundation UK on 25th January 2025, Michael discusses Śrī Aruṇācala Navamaṇimālai  ஸ்ரீ அருணாசல நவமணிமாலை verse 6: காமாரி யென்றுநீ யன்பரா லென்றுமே கதித்திடப் படுகின்றா யாமாமெ யுனக்கிது வாமாவென் றையுறு மருணாச லேச்சுரனே யாமாயி னெங்ஙனத் தீரனே சூரனே யாயினும் வல்லனங்கன் காமாரி யாகுமுன் காலரண் சரண்புகு கருத்தினுட் புகவலனே. kāmāri yeṉḏṟunī yaṉbarā leṉḏṟumē kathittiḍap paḍugiṉḏṟā yāmāme yuṉakkidu vāmāveṉ ḏṟaiyuṟu maruṇāca lēśśuraṉē yāmāyi ṉeṅṅaṉad dhīraṉē śūraṉē yāyiṉum vallaṉaṅgaṉ kāmāri yāhumuṉ kālaraṇ śaraṇbuhu karuttiṉuṭ puhavalaṉē. பதச்சேதம்: காமாரி என்று நீ அன்பரால் என்றுமே கதித்திடப்படுகின்றாய். ஆம், ஆம், மெய். உனக்கு இது ஆமா என்று ஐ உறும், அருணாசலேச்சுரனே. ஆம் ஆயின், எங்ஙன் அத் தீரனே சூரனே ஆயினும் வல் அனங்கன் காமாரி ஆகும் உன் கால் அரண் சரண்புகு கருத்தினுள் புக வலனே? Padacchēdam (word-separation): kāmāri eṉḏṟu nī aṉbarāl eṉḏṟumē kathittiḍappaḍugiṉḏṟāy. ām, ām, mey. uṉakku idu āmā eṉḏṟu ai uṟum, aruṇācalēśśuraṉē. ām āyiṉ, eṅṅaṉ a-d-dhīraṉē śūraṉē āyiṉum val aṉaṅgaṉ kāmāri-y-āhum uṉ kāl araṇ śaraṇbuhu karuttiṉuḷ puha valaṉē? அன்வயம்: அருணாசலேச்சுரனே, காமாரி என்று நீ அன்பரால் என்றுமே கதித்திடப்படுகின்றாய். ஆம், ஆம், மெய். உனக்கு இது ஆமா என்று ஐ உறும். ஆம் ஆயின், தீரனே சூரனே ஆயினும், எங்ஙன் அவ் வல் அனங்கன் காமாரி ஆகும் உன் கால் அரண் சரண்புகு கருத்தினுள் புக வலனே? Anvayam (words rearranged in natural prose order): aruṇācalēśśuraṉē, kāmāri eṉḏṟu nī aṉbarāl eṉḏṟumē kathittiḍappaḍugiṉḏṟāy. ām, ām, mey. uṉakku idu āmā eṉḏṟu ai uṟum. ām āyiṉ, dhīraṉē śūraṉē āyiṉum, eṅṅaṉ a-v-val aṉaṅgaṉ kāmāri-y-āhum uṉ kāl araṇ śaraṇpuhu karuttiṉuḷ puha valaṉē? English translation: You are always described by devotees as the slayer of carnal desire. Yes, yes, true. I doubt whether this is suitable for you, Arunachaleswara. If it is suitable, how is that mighty bodiless one, though he is indeed brave and powerful, able to enter within a mind that takes refuge in the fortress of the feet of you, who are the slayer of carnal desire? Explanatory paraphrase: Arunachaleswara [God in the form of Arunachala], you are always described by devotees as kāmāri [the slayer of kāma, carnal desire]. Yes, yes, true. [However] I doubt whether this [name] is suitable for you. If it is suitable, how is that mighty [or skilful] Anangan [‘he who is bodiless', namely Kama, the god of carnal desire], though he is indeed brave and powerful, able to enter within a mind that takes refuge in the fortress of the feet of you, who are kāmāri [the slayer of Kama]? This episode can be watched as a video on YouTube . A more compressed audio copy in Opus format can be downloaded from MediaFire . Ad-free videos on the original writings of Bhagavan Ramana with explanations by Michael James can be accessed on our Vimeo video channel .

Oneness - 4th Edition, with Rasha A day modern-day spiritual Messenger, Rasha has worked as a courier of Divine guidance for over 35 years. In February 1998, she began am extraordinary dialogue with the universal Presence, “Oneness”─ the Divinity we all share and some refer to as “God.” Word for word, Rasha transcribed a vast body of spiritual understandings that give us a new level of insight into the mystery we call “life.”  ONENESS is considered a Spiritual Classic, now it has a whole new look. This gorgeous new Fourth Edition has been totally re-formatted and re-imagined, to make it much more "reader friendly." Now, there's plenty of room for the Divine teachings of Oneness to breathe! The paragraphs are shorter. And there are 40 additional pages, allowing for lots of extra space between the lines and paragraphs. It's easy on the eyes---which is gentle on the mind. So, feel free to lend your other copy to friends. This one's a keeper! About Rasha Author of the spiritual classic, Oneness, Rasha awakened to her inner calling as a Messenger of Divine guidance in 1987. The teachings she transcribes are universal and focus on the experience of the Divinity within each of us. American by birth, Rasha lives at the foot of the mystical mountain, Arunachala, in South India. For more information visit: www.onenesswebsite.com *************************************************** For more information about BITEradio products and services visit: http://www.biteradio.me/index.html To view the photography of Robert at: http://rpsharpe.com/

In an online meeting with the Ramana Maharshi Foundation UK on 11th January 2025, Michael discusses Śrī Aruṇācala Navamaṇimālai verse 5. ஸ்ரீ அருணாசல நவமணிமாலை: Śrī Aruṇācala Navamaṇimālai Verse 5 சீரான சோணகிரி சிறக்க வாழுஞ் சிற்சொருப னாமிறையே சிறிய னேன்றன் பேரான பிழையெல்லாம் பொறுத்துக் காத்துப் பின்னுமிவன் பாழிதனில் வீழா வண்ணங் காரான கருணைவிழி கொடுப்பா யின்றேற் கடும்பவத்தி னின்றுகரை யேற மாட்டே னேரான துண்டோதாய் சிசுவுக் காற்று நிகரற்ற நலனுக்கு நிகழ்த்து வாயே. sīrāṉa śōṇagiri śiṟakka vāṙuñ ciṯsorupa ṉāmiṟaiyē siṟiya ṉēṉḏṟaṉ pērāṉa piṙaiyellām poṟuttuk kāttup piṉṉumivaṉ pāṙidaṉil vīṙā vaṇṇaṅ kārāṉa karuṇaiviṙi koḍuppā yiṉḏṟēṟ kaḍumbhavatti ṉiṉḏṟukarai yēṟa māṭṭē ṉērāṉa duṇḍōtāy śiśuvuk kāṯṟu niharaṯṟa nalaṉukku nihaṙttu vāyē. பதச்சேதம்: சீர் ஆன சோணகிரி சிறக்க வாழும் சித் சொருபன் ஆம் இறையே, சிறியனேன் தன் பேரான பிழை எல்லாம் பொறுத்து, காத்து பின்னும் இவன் பாழ் இதனில் வீழா வண்ணம் கார் ஆன கருணை விழி கொடுப்பாய். இன்றேல், கடும் பவத்தினின்று கரை ஏற மாட்டேன். நேர் ஆனது உண்டோ தாய் சிசுவுக்கு ஆற்றும் நிகர் அற்ற நலனுக்கு? நிகழ்த்துவாயே. Padacchēdam (word-separation): sīr-āṉa śōṇagiri śiṟakka vāṙum cit-sorupaṉ ām iṟaiyē, siṟiyaṉēṉ-taṉ pērāṉa piṙai ellām poṟuttu, kāttu piṉṉum ivaṉ pāṙ-idaṉil vīṙā-vaṇṇam, kār āṉa karuṇai viṙi koḍuppāy. iṉḏṟēl, kaḍum bhavattiṉiṉḏṟu karai-y-ēṟa māṭṭēṉ. nēr-āṉadu uṇḍō tāy śiśuvukku āṯṟum nihar-aṯṟa nalaṉukku? nihaṙttuvāyē. அன்வயம்: சீர் ஆன சோணகிரி சிறக்க வாழும் சித் சொருபன் ஆம் இறையே, சிறியனேன் தன் பேரான பிழை எல்லாம் பொறுத்து, பின்னும் இவன் பாழ் இதனில் வீழா வண்ணம் காத்து கார் ஆன கருணை விழி கொடுப்பாய். இன்றேல், கடும் பவத்தினின்று கரை ஏற மாட்டேன். தாய் சிசுவுக்கு ஆற்றும் நிகர் அற்ற நலனுக்கு நேர் ஆனது உண்டோ? நிகழ்த்துவாயே. Anvayam (words rearranged in natural prose order): sīr-āṉa śōṇagiri śiṟakka vāṙum cit-sorupaṉ ām iṟaiyē, siṟiyaṉēṉ-taṉ pērāṉa piṙai ellām poṟuttu, piṉṉum ivaṉ pāṙ-idaṉil vīṙā-vaṇṇam kāttu, kār āṉa karuṇai viṙi koḍuppāy. iṉḏṟēl, kaḍum bhavattiṉiṉḏṟu karai-y-ēṟa māṭṭēṉ. tāy śiśuvukku āṯṟum nihar-aṯṟa nalaṉukku nēr-āṉadu uṇḍō? nihaṙttuvāyē. English translation: Lord who are he whose very nature is pure awareness, shining gloriously as the sublime Sonagiri, bearing with all the great wrongs of me, this lowly person, protecting in such a way that this one does not fall again in this desolation, may you give a look of grace, which is a cloud. If not, I will not be able to rise up on the shore from cruel birth. Is there that which is comparable to the unequalled good that a mother does for a child? May you say. Explanatory paraphrase: Lord who are cit-svarūpaṉ [he whose very nature is pure awareness], shining gloriously as the sublime Sonagiri [the Red Hill, Arunachala], bearing with [overlooking or forgiving] all the great wrongs of me, this lowly person, [and] protecting [me] in such a way that this one does not fall again in this desolation [of saṁsāra or embodied existence], may you give [me] [your] look of grace, which is [always showering abundantly like a dark rain-filled] cloud. If [you do] not, I will not be able to rise ashore from the cruel [ocean of saṁsāra, the recurring cycle of] birth [and death]. Tell [me], is there anything that is comparable to the unequalled good that a mother does for [her] child? [You are my mother and I am your child, so take care of me accordingly.] An audio version of this video can be viewed on YouTube and a compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from MediaFire .

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment.

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

In a Zoom meeting with the Ramana Maharshi Foundation UK on 9th November 2024, Michael discusses Śrī Aruṇācala Navamaṇimālai verse 1. ஸ்ரீ அருணாசல நவமணிமாலை: Śrī Aruṇācala Navamaṇimālai Verse 1 அசலனே யாயினு மச்சவை தன்னி லசலையா மம்மையெதி ராடு — மசல வுருவிலச் சத்தி யொடுங்கிட வோங்கு மருணா சலமென் றறி. acalaṉē yāyiṉu maccavai taṉṉi lacalaiyā mammaiyedi rāḍu — macala vuruvilac catti yoḍuṅgiḍa vōṅgu maruṇā calameṉ ḏṟaṟi. பதச்சேதம்: அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும். அசல உருவில் அச் சத்தி ஒடுங்கிட, ஓங்கும் அருணாசலம் என்று அறி. Padacchēdam (word-separation): acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum. acala uruvil a-c-satti oḍuṅgiḍa, ōṅgum aruṇācalam eṉḏṟu aṟi. அன்வயம்: அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும். அசல உருவில் அச் சத்தி ஒடுங்கிட, அருணாசலம் ஓங்கும் என்று அறி. Anvayam (words rearranged in natural prose order): acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum. acala uruvil a-c-satti oḍuṅgiḍa, aruṇācalam ōṅgum eṉḏṟu aṟi. English translation: Though being actually he who is motionless, in that assembly hall he dances opposite Mother, who is acalā. Know that when that śakti subsides back in the motionless form, Arunachalam is exalted. Explanatory paraphrase: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears], in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ]. Know that when that śakti [the divine Mother] subsides back in the motionless form [the original, natural and fundamental form of Lord Siva], Arunachalam is exalted [that is, in the motionless form of Arunachalam, which rises high above all his other forms, Lord Siva shines exalted in his natural state as pure being]. Padavurai (word-explanation): அசலனே (acalaṉē): actually motionless, actually he who is motionless {acalaṉ is the masculine form of the neuter acalam, a Tamil form of the Sanskrit acala (the negative and opposite of cala, ‘moving', ‘moveable', ‘unsteady', ‘unfixed', ‘inconstant' or ‘fickle'), ‘unmoving', ‘motionless', ‘immoveable', ‘steady', ‘fixed', ‘constant', ‘permanent' or ‘mountain'; and the suffix ē is an intensifier that in this context implies ‘actually', ‘definitely' or ‘certainly'} | ஆயினும் (āyiṉum): though being, though [he] is {ā is a verb that means ‘be', ‘become' or ‘come into being'; āyiṉ is a conditional form of it, ‘if being' or ‘if [anything] is'; and the suffix um when added to a conditional changes its meaning from ‘if' to ‘even if' or ‘though', so āyiṉum means ‘though being' or ‘though [anything] is'} >>> so ‘அசலனே ஆயினும்' (acalaṉē āyiṉum), means ‘Though being actually he who is motionless', thereby implying: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears] > so ‘அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும்' (a-c-savai-taṉṉil acalai ām ammai edir āḍum), means ‘in that assembly hall he dances opposite Mother, who is acalā', thereby implying ‘in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ]', and hence this first sentence, ‘அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும்' (acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum), means ‘Though being actually he who is motionless, in that assembly hall he dances opposite Mother, who is acalā', which implies: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears], in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ].

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Der Kirtan Om Arunachala wurde für den Berg „Arunachala“ in Südindien geschrieben. Es wird gesagt, dass Shiva dort lebt. Bei Vollmond eines jeden Monats umrunden Tausende von indischen und westlichen Pilgern den Arunachala zu Fuß. Om Arunachala OmArunachala ArunachalaShiva Shiva Shiva Symbolisch steht Arunachala für die wärmenden Sonnenstrahlen der Morgendämmerung, die er in unsere verschlossenen Herzen bringt.So können wir uns mit diesem Kirtan ganz mit Shiva verbinden. Shiva als universelle Kraft im Universum, als unsere eigene wahre Natur. Original-Kirtan von Omkara & Jai Sahaja!:youtube.com/watch?v=o-hjpbrOt5E Original-Kirtan von Mooji Mala Music:youtube.com/watch?v=5n49LRE8HBsyoutube.com/watch?v=D9AsuyeB4e4 Du kannst das Audio mit Der Beitrag Kirtan Cover – Om Arunachala von Kirtan Family (Omkara & Jai Sahaja! Mooji Mala Music Cover) erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

This is a reading for meditation of Bhagavan Ramana's instruction to Frank H. Humphreys, a devotee. Ramana Maharshi ( 1879 -1950) was an Indian sage and jivanmukta (liberated being). He was born Venkataraman Iyer, but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli, Tamil Nadu, India. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him and in 1896, at the age of 16, he had a "death-experience" where he became aware of a "current" or "force" which he recognized as his true "I" or "Self". Music: Le Code - Prophet Rev 2 & Strymon Big Sky Ambient Pads Sleep Music with Prophet Rev2 and Strymon Big Sky Ambient music with synth Bandcamp : https://le-code.bandcamp.com/ Spotify : https://spoti.fi/3GN1OGm

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Trechos retirados de gravações em Satsangs. Mooji (nascido em 1954) é um professor espiritual jamaicano que vive no Reino Unido e em Portugal. Em 1993, Mooji desistiu de seu trabalho como professor de arte, e viajou para a Índia onde frequentou os satsangs de seu guru Papaji. Em 1999, Mooji também se tornou um professor espiritual, adotando alunos que produziram livros, CDs e vídeos de seus ensinamentos. Em sua filosofia simples, Mooji aponta para quem somos para além das limitações de nosso condicionamento pessoal. Em Satsang, Mooji responde aos questionadores quando falam de medo, sofrimento, confusão, relacionamentos, práticas espirituais e sobre como viver em paz. Como o caminho direto para a liberdade, Moojibaba apresenta o método da auto-investigação, que é a essência de seu ensinamento. Através de um chamado universal, inspira todos a encontrar dentro de si mesmos a paz profunda, o amor e o silêncio. Saiba mais - conheça o canal Mooji em português:    • O Poder da Visão Clara ~ Mooji em Aut...   “Porque somos tão leais as nossas mentes? Na verdade, levamos nossa mente muito a sério. ‘Você está desperdiçando seu tempo' – sim, é verdade... ‘Você não vai conseguir' – é melhor desistir agora. Muitas vezes somos muito rápidos em cooperar com tais pensamentos. Aceitamo-los sem reflexão, em vez de discerni-los e vê-los como sendo principalmente um desperdício de tempo e energia.” Mooji. “A Consciência não tem localização; não faz diferença se você está em Arunachala ou em qualquer outro lugar do mundo. A Consciência não está no fim de algum esforço ou prática. Ela não pode ser dividida pelo tempo ou espaço.” Mooji. “O melhor lugar para você é onde você se encontra. E você saberá isto se você retirar a intenção da sua mente. Se você remover ou deixar de lado qualquer intenção ou qualquer projeção ou qualquer especulação de sua mente, você irá encontrar pleno contentamento onde você está. Pleno contentamento, e você estará feliz. Você estará em paz. Chegará o momento em que você descobrirá um oceano de paz dentro de você que nunca o irá abandonar. O ruído aparece, mas aparece dentro da paz. O ruído desaparece, mas a paz não desaparece. Depois de descobrir essa paz, você não irá acreditar em nenhuma das promessas da mente.” Mooji. Música: Zerofuturism - Cobalt Core (   • Cobalt Core  ) =======================================

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment.

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

Sri Ramana Maharshi is the author of the revered devotional hymn "Aksharamanamalai." It consists of 108 verses written in Tamil, dedicated to Arunachala, the holy mountain in Tiruvannamalai. The hymn is a profound expression of the devotee's love and longing for the divine, blending deep spiritual insights with lyrical beauty. Each verse serves as a heartfelt prayer, seeking the grace and guidance of Arunachala to attain self-realization and liberation. "Aksharamanamalai" remains a timeless spiritual treasure, inspiring seekers on their path to enlightenment

This video begins with Sadhu Om singing verse 3 of ஸ்ரீ அருணாசல பதிகம் (Śrī Aruṇācala Padigam), ‘The Eleven Verses to Arunachala', then Michael James explains and discusses its meaning: இறையுனை நினையு மெண்ணமே நண்ணா வெனையுன தருட்கயிற் றாலீர்த் திறையுயி ரின்றிக் கொன்றிட நின்றா யென்குறை யியற்றின னேழை யிறையினிக் குறையென் குற்றுயி ராக்கி யெனைவதைத் திடலெதற் கிங்ங னிறைவனா மருணா சலவெண முடித்தே யேகனா வாழிநீ டூழி. iṟaiyuṉai niṉaiyu meṇṇamē naṇṇā veṉaiyuṉa daruṭkayiṯ ṟālīrt tiṟaiyuyi riṉḏṟik koṉḏṟiḍa niṉḏṟā yeṉkuṟai yiyaṯṟiṉa ṉēṙai yiṟaiyiṉik kuṟaiyeṉ kuṯṟuyi rākki yeṉaivadait tiḍaledaṟ kiṅṅa ṉiṟaivaṉā maruṇā calaveṇa muḍittē yēkaṉā vāṙinī ḍūṙi. பதச்சேதம்: இறை உனை நினையும் எண்ணமே நண்ணா எனை உனது அருள் கயிற்றால் ஈர்த்து, இறை உயிர் இன்றி கொன்றிட நின்றாய். என் குறை இயற்றினன் ஏழை? இறை இனி குறை என்? குற்று உயிர் ஆக்கி எனை வதைத்திடல் எதற்கு இங்ஙன்? இறைவன் ஆம் அருணாசல, எணம் முடித்தே, ஏகன் ஆ வாழி நீடு ஊழி. Padacchēdam (word-separation): iṟai uṉai niṉaiyum eṇṇamē naṇṇā eṉai uṉadu aruḷ kayiṯṟāl īrttu, iṟai uyir iṉḏṟi koṉḏṟiḍa niṉḏṟāy. eṉ kuṟai iyaṯṟiṉaṉ ēṙai? iṟai iṉi kuṟai eṉ? kuṯṟu uyir ākki eṉai vadaittiḍal edaṟku iṅṅaṉ? iṟaivaṉ ām aruṇācala, eṇam muḍittē, ēkaṉ ā vāṙi nīḍu ūṙi. English translation: By the rope of your grace, pulling [attracting, dragging or carrying away] me, who did not come close [or adhere] to an intention [or inclination] to think of you, the Lord, you stood [determined] to kill [me] without [leaving even] a little life [or without (leaving any distinction between) God and soul]. What wrong did I, this poor wretch, do [to you]? What little obstacle now [prevents you fulfilling your intention to kill me]? For what [reason or purpose] [are you] tormenting me in this way, making [me] half alive? Arunachala, who are God, fulfilling your intention [to annihilate me completely], may [you] live as the [only] one for all eternity. While discussing the meaning of this verse, Michael explained each sentence of it: இறை உனை நினையும் எண்ணமே நண்ணா எனை உனது அருள் கயிற்றால் ஈர்த்து, இறை உயிர் இன்றி கொன்றிட நின்றாய். iṟai uṉai niṉaiyum eṇṇamē naṇṇā eṉai uṉadu aruḷ kayiṯṟāl īrttu, iṟai uyir iṉḏṟi koṉḏṟiḍa niṉḏṟāy. By the rope of your grace, pulling [attracting, dragging or carrying away] me, who did not come close [or adhere] to an intention [or inclination] to think of you, the Lord, you stood [determined] to kill [me] without [leaving even] a little life [or without (leaving any distinction between) God and soul]. என் குறை இயற்றினன் ஏழை? eṉ kuṟai iyaṯṟiṉaṉ ēṙai? What wrong did I, this poor wretch, do [to you]? இறை இனி குறை என்? iṟai iṉi kuṟai eṉ? What little obstacle now [prevents you fulfilling your intention to kill me]? குற்று உயிர் ஆக்கி எனை வதைத்திடல் எதற்கு இங்ஙன்? kuṯṟu uyir ākki eṉai vadaittiḍal edaṟku iṅṅaṉ? For what [reason or purpose] [are you] tormenting me in this way, making [me] half alive? இறைவன் ஆம் அருணாசல, எணம் முடித்தே, ஏகன் ஆ வாழி நீடு ஊழி. iṟaivaṉ ām aruṇācala, eṇam muḍittē, ēkaṉ ā vāṙi nīḍu ūṙi. Arunachala, who are God, fulfilling your intention [to annihilate me completely], may [you] live as the [only] one for all eternity. Other credits: Extro Song: Lakshmi, Houston Extro Music: Pond5 / Erick Mcnerney . License to use the music purchased by Sri Ramana Center of Houston. Editing/Video: Kumar Saran, Houston - Produced by Sri Ramana Center of Houston This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

In an online meeting on 22th September 2024, to celebrate Bhagavan's advent (arrival) to Tiruvannamalai on 1st September 1896, Michael discusses Bhagavan's how Arunachala eridactes ego when thought of. The four main verses Michael discussed in the video are the last two of Śrī Aruṇācala Padigam and first two of Śrī Aruṇācala Aṣṭakam, the meanings of which are: Padigam 10: I have seen a wonder [something extraordinary and miraculous], [this] magnetic hill that forcibly seizes [or attracts] the soul. Subduing the mischievous [outward-going mental] activity of the soul who thinks of it once, pulling [dragging or attracting] [that soul] to be facing towards itself, the one [reality that shines in the heart as sat-cit, pure being-awareness, ‘I am'], [thereby] making it be acala [motionless] like itself, it takes [and consumes] that sweet [spiritually ripened and pure] soul as bali [food offered in sacrifice or alms]. What [a wonder] this is! Souls, be saved [by] thinking of the great Aruna Hill, this killer of the soul, who shines in the heart [as the heart, namely sat-cit, the fundamental awareness of being, ‘I am']. Padigam 11: Like me who think this hill to be the Supreme, how many are those who have [thereby] been destroyed! O people who are wandering about thinking of a means to give up the body, having given up desire for this defective life due to [its] expanding [or unfolding] misery, there is on earth one rare medicine that when thought of once within the mind will kill [ego] without killing [what we actually are]. Know that it certainly is Aruna Hill. Aṣṭakam 1: It sits calmly as if a hill bereft of awareness [or knowledge], [but] ah, its action is pre-eminent [extraordinary or wonderful], difficult for anyone to know [understand or recognise]. Though from [my] young age, [when I was] bereft of knowledge [of anything else], Arunachalam shone brightly [and clearly] in [my] awareness [or mind] as what is exceedingly great, even [after] getting to know from someone that it is Tiruvannamalai I did not know [understand or recognise] its poruḷ [substance, essence, reality or what it actually is]. When, enchanting [or possessing] [my] mind, it pulled [me] close, at [that] appointed time [proper or opportune moment] of coming close I saw this to be acalam [motionless, still, steady or a mountain]. Aṣṭakam 2: When investigating within the mind who the seer is, I saw what remained when the seer [thereby] became non-existent. The mind does not rise to say ‘I saw', [so] in what way could the mind rise to say ‘I did not see'? Who has the power to elucidate this [by] speaking, when in ancient times [as Dakshinamurti] [even] you elucidated [it] without speaking? Only to elucidate your state [of silent and motionless pure self-awareness] without speaking, you stood as a hill [or motionlessly] shining [from] earth [to] sky [though actually beyond the limits of both]. This episode can also be watched as a video here and a more compressed audio copy in Opus format (which can be listened to in the VLC media player and some other apps) can be downloaded from here.  

11th Sep 2024 In this Satsang, seekers shared their personal transformations from a recent trip to Arunachala, praising the energy, organization, and spiritual experiences. They emphasized the importance of focusing on one's inner self, transcending thoughts and emotions, and maintaining openness and receptivity in spiritual growth. They expressed their gratitude for the experience and their desire to continue their spiritual journey together. These are teachings and pointers from ongoing NDA(Non-duality awareness)/Advaitic Satsangs held at Bhagavan Ramana Maharshi Centre in Melbourne, Australia. Om Namo Bhagavate Sri Arunachala Ramanaya !

17th July 2024 In this Satsang, Sanjay discussed the nature of spiritual practice, the importance of inner silence, and the role of divine grace in achieving inner peace. They also critiqued the influence of middlemen in religious teachings, the misrepresentations of Bhagavan's teachings, and the celebration of birthdays. Lastly, they discussed the concept of surrender and its potential benefits in personal growth, with Sanjay announcing a pilgrimage to Arunachala. These are teachings and pointers from ongoing NDA(Non-duality awareness)/Advaitic Satsangs held at Bhagavan Ramana Maharshi Centre in Melbourne, Australia. Om Namo Bhagavate Sri Arunachala Ramanaya !

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.  

Embark with us on a profound journey of self-discovery and spiritual enlightenment as we merge the mysticism of Mahasivaratri with the guiding light of Guru Ayya Narayana. My own pilgrimage to Arunachala, fraught with karmic battles and the pursuit of inner peace, serves as the backdrop to our enlightening conversation. We uncover the layers of sacred rituals, the significance of the chant Aum Namah Sivaya, and how the simple act of circling a tree can unravel lifetimes of karma. The twists and turns of my quest culminate in a heart-to-heart with Guru Ayya, whose teachings on presence and the path of the Siddha offer a beacon to fellow travelers seeking solace and union with the divine. Ayya's touch sparked a transformation, igniting the seven elements vital for our ascension towards the divine.In the midst of our spiritual sojourn, we delve into the resonating vibrations of a unique energy healing meditation. Guiding you through the chakras with the warmth of the sun and the power of breath, we tap into the roots of our being and rise to the crowning glories of consciousness. Along this vertical pilgrimage, mantras and mindfulness pave the way for reconciliation and gratitude. Embrace this meditative passage to cleanse the spirit, foster love, and illuminate the path to a higher vibrance of existence, preparing our minds and souls for the transformative energies of Mahashivaratri.As the moon governs the tides, it also symbolizes the clarity and leadership within us, an aspect we explore through the wisdom of Lord Muruga. By chanting sacred mantras and aligning with the celestial, we awaken the divine leadership within, ready to guide with love and joy. This episode is an open invitation to step into your power, honor your Dharma, and contribute to the angelic potential of humanity. Join us in this transformative episode that promises to uplift not just your own reality but that of our shared existence on this planet.Nandhiji https://linktr.ee/NandhijiMastery of Consciousness Siddha teachings- experiential wisdom of life, enlightenment and the journey to fulfill our highest purpose. https://nandhijimasteryofconsciousness.podia.com/

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.    

Hoppi Wimbish is a remarkable woman whose talents span the realms of sound healing, music, ceremonial artistry, natural shamanism, teaching, and sustainable living. Fourteen years ago, Hoppi and others transformed a large piece of land into an off-grid eco-village powered by hydro and solar energy. The village evolved and Hoppi developed The Lammas Earth Centre, a temple and haven for sacred work, training, teaching, crafts, and healing, seamlessly intertwining spirituality and creativity. Hoppi discusses just a fraction of the amazing things she does at The Lammas Earth Centre, including the ancient art of drum birthing and the teachings and practice of natural shamanism. Hoppi also shares details of a transformative pilgrimage to Arunachala, in Tamil Nadu, India, during which she was guided to let go of her attachment to everything in her life including her businesses and her family. Climbing this sacred mountain in India, Hoppi experienced an intense 11-day ceremony that she refers to as "The Annihilation," experiencing ego death and profound stillness. This became a catalyst for a rebirth - a newfound capacity to create, give and heal. We also hear Hoppi talk in depth about the concept of entrainment, sound healing, the power of shamanic drumming in accessing alternate states of consciousness, as well as the significance and potency of ceremonies and gatherings.   You can engage with Hoppi in the following ways:   Her websites: www.hoppiwimbush.com www.lammasearthcentre.co.uk   Facebook: https://www.facebook.com/hoppi.wimbush https://www.facebook.com/lammasearthcentre   Instagram: https://www.instagram.com/hoppiwimbushhealing/ https://www.instagram.com/lammasearthcentre/     Follow Behind Our Eyes on Instagram: @behindoureyes333  Connect with Liane on instagram: @lianelightsup   This podcast is brought to you by www.supareal.com    If you'd like to receive email updates about this podcast and other projects, please subscribe on the SupaReal site (bottom of the page).   Don't forget to subscribe :-)  

These profound practice teachings on meditation and realising the Self, as taught by Sri Ramana, were taken from various sources/texts. Ramana Maharshi ( 1879 -1950) was an Indian sage and jivanmukta (liberated being). He was born Venkataraman Iyer, but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli, Tamil Nadu, India. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him and in 1896, at the age of 16, he had a "death-experience" where he became aware of a "current" or "force" which he recognized as his true "I" or "Self".

End Seeking & Live As Truth These Vlogs are Dedicated to my Mom. I Love You. Also to Andrew & the HOME DAO. https://thehomedao.com Everything filmed with iPhone 11 / 14. Edited in Premiere Pro. SCRIPT

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 the Adhik Maas from 18th July to 18th August we did “Shiva Mantra Meditation”  for 30 days. Each day there was a talk and a guided meditation session.  Each of these are being uploaded here One by one on this YouTube channel as well as on the Podcast - swatmananda.Podomatic.com. Please listen to the talk and then follow it up with Guided Meditation. If you feel inspired by these sessions, do offer whatever best you can, as the gurudakshina. It will be used for sharing this knowledge with maximum people and support the activities of Chinmaya Mission, especially the youth.  The link is - https://rzp.io/l/aichykgdPlease support this podcast by pressing the follow button and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://bit.ly/gdswatmanDonors outside India who would like to offer any Gurudakshina/donation can send an email to enquiry@chinmayamissionmumbai.com with a cc to sswatmananda@gmail.com to get further details.These podcasts @ChinmayaShivam are also available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google PodcastFB page: https://www.facebook.com/ChinmayaShivampageInsta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomtTwitter: https://twitter.com/chinmayashivamBlog: https://notesnmusings.blogspot.comLinkedIN: www.linkedin.com/in/swatmananda

In the Adhik Maas from 18th July to 18th August we did “Shiva Mantra Meditation”  for 30 days. Each day there was a talk and a guided meditation session.  Each of these are being uploaded here One by one on this YouTube channel as well as on the Podcast - swatmananda.Podomatic.com. Please listen to the talk and then follow it up with Guided Meditation. If you feel inspired by these sessions, do offer whatever best you can, as the gurudakshina. It will be used for sharing this knowledge with maximum people and support the activities of Chinmaya Mission, especially the youth.  The link is - https://rzp.io/l/aichykgdPlease support this podcast by pressing the follow button and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://bit.ly/gdswatmanDonors outside India who would like to offer any Gurudakshina/donation can send an email to enquiry@chinmayamissionmumbai.com with a cc to sswatmananda@gmail.com to get further details.These podcasts @ChinmayaShivam are also available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google PodcastFB page: https://www.facebook.com/ChinmayaShivampageInsta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomtTwitter: https://twitter.com/chinmayashivamBlog: https://notesnmusings.blogspot.comLinkedIN: www.linkedin.com/in/swatmananda

In an online meeting on 31st August 2023, to celebrate Bhagavan's advent (arrival) to Tiruvannamalai on 1st September 1896, Michael discusses Bhagavan's return to Arunachala in the context of his 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.

These profound practice teachings on realising the Self, as taught by Sri Ramana, were taken from various sources/texts. Ramana Maharshi ( 1879 -1950) was an Indian sage and jivanmukta (liberated being). He was born Venkataraman Iyer, but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli, Tamil Nadu, India. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him and in 1896, at the age of 16, he had a "death-experience" where he became aware of a "current" or "force" which he recognized as his true "I" or "Self".

This is a readings for meditation of excerpts taken from the text: The Teachings of Sri Ramana Maharshi in His Own Words" - edited by Arthur Osborne. Ramana Maharshi ( 1879 -1950) was an Indian sage and jivanmukta (liberated being). He was born Venkataraman Iyer, but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli, Tamil Nadu, India. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him and in 1896, at the age of 16, he had a "death-experience" where he became aware of a "current" or "force" which he recognized as his true "I" or "Self".