Śrī Aruṇācala Aṣṭakam verse 2: When investigating within the mind who he who saw is, I saw what remained when he who saw was completely non-existent

This article is also available in a clearer and more easily readable format on my main website:
Śrī Aruṇācala Aṣṭakam verse 2: When investigating within the mind who he who saw is, I saw what remained when he who saw was completely non-existent

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In continuation of my previous two articles, Śrī Aruṇācala Aṣṭakam: Tamil text, transliteration and translation and Śrī Aruṇācala Aṣṭakam verse 1: When, by its wonderful act of grace, Arunachala enchanted and pulled my mind close, I saw as this is acalam, in this article I will explain and discuss the meaning and implications of the second verse:

Śrī Aruṇācala Aṣṭakam verse 1: When, by its wonderful act of grace, Arunachala enchanted and pulled my mind close, I saw as this is acalam

This article is also available in a clearer and more easily readable format on my main website:
Śrī Aruṇācala Aṣṭakam verse 1: When, by its wonderful act of grace, Arunachala enchanted and pulled my mind close, I saw as this is acalam

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In continuation of my previous article, Śrī Aruṇācala Aṣṭakam: Tamil text, transliteration and translation, in this article I will explain and discuss the meaning and implications of the first verse of this song, and in subsequent articles I will do likewise for each of the other seven verses:

The ‘fourfold means’ (sādhanā catuṣṭayam)

This article is also available in a clearer and more easily readable format on my main website:
The ‘fourfold means’ (sādhanā catuṣṭayam)

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A friend recently asked me to talk in an online meeting about the ‘fourfold means’ (sādhanā catuṣṭayam) that Sadhu Om refers to in chapter 6 of The Path of Sri Ramana (2023 edition, page 72), which is a translation of his Tamil original, ஸ்ரீ ரமண வழி [Śrī Ramaṇa Vaṙi] (2012 edition, page 78). Since the description he gave there of this ‘fourfold means’ (including the third one, śamādi ṣaṭka saṁpatti [the sixfold accomplishment beginning with calmness], which he described in a footnote) is a summary (in some places slightly paraphrased) of what Bhagavan wrote in the fifth paragraph of his Tamil adaptation of Vivēkacūḍāmaṇi, I decided that it would be more useful to discuss that entire paragraph sentence by sentence, which I did in a meeting with a group of his devotees based in Chicago on 30th March 2025.

Aruṇācala Tattuvam and Dīpa-Darśaṉa Tattuvam: The Reality of Arunachala and Seeing Deepam

Friday 13th December 2024 was Kārttikai Deepam, which is an annual festival celebrated in the Tamil month of Kārttikai (mid-November to mid-December) on the day on which the moon is in conjunction with the constellation Pleiades (known in Sanskrit as kṛttikā and in Tamil as kārttikai), which always coincides with the full moon or comes one or two days before or after it. At 6pm on this day a beacon light or dīpam (popularly spelt deepam) is lit on the summit of Arunachala, and continues to burn for about ten days.

Āṉma-Viddai verse 5: in the heart that looks within without thinking of anything else, oneself will be seen

In continuation of and as a conclusion to the five articles on Āṉma-Viddai that I posted here previously, namely Āṉma-Viddai: Tamil text, transliteration and translation, Āṉma-Viddai verse 1: thought is what causes the appearance of the unreal body and world, Āṉma-Viddai verse 2: the thought ‘I am this body’ is what supports all other thoughts, Āṉma-Viddai verse 3: knowledge of all other things is caused by ignorance of ourself and Āṉma-Viddai verse 4: self-investigation is the easiest of all paths, because it is not doing but just being, in this article I will explain and discuss the meaning and implications of the fifth and final verse:

Āṉma-Viddai verse 4: self-investigation is the easiest of all paths, because it is not doing but just being

In continuation of four articles on Āṉma-Viddai that I posted here previously, namely Āṉma-Viddai: Tamil text, transliteration and translation, Āṉma-Viddai verse 1: thought is what causes the appearance of the unreal body and world, Āṉma-Viddai verse 2: the thought ‘I am this body’ is what supports all other thoughts and Āṉma-Viddai verse 3: knowledge of all other things is caused by ignorance of ourself, in this article I will explain and discuss the meaning and implications of the fourth verse:

Āṉma-Viddai verse 3: knowledge of all other things is caused by ignorance of ourself

In continuation of three articles on Āṉma-Viddai that I posted here previously, namely Āṉma-Viddai: Tamil text, transliteration and translation, Āṉma-Viddai verse 1: thought is what causes the appearance of the unreal body and world and Āṉma-Viddai verse 2: the thought ‘I am this body’ is what supports all other thoughts, in this article I will explain and discuss the meaning and implications of the third verse:

Āṉma-Viddai verse 2: the thought ‘I am this body’ is what supports all other thoughts

In continuation of two articles that I posted here in January and February of last year, Āṉma-Viddai: Tamil text, transliteration and translation and a detailed explanation of the first verse, Āṉma-Viddai verse 1: thought is what causes the appearance of the unreal body and world, in this article I will explain and discuss the meaning and implications of the second verse:

Śrī Aruṇācala Akṣaramaṇamālai verse 19

This is the nineteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 18

This is the eighteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 15

This is the fifteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 13

This is the thirteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 11

This is the eleventh in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 8

This is the eighth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 5

This is the fifth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 3

This is the third in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Āṉma-Viddai verse 1: thought is what causes the appearance of the unreal body and world

In continuation of my previous article, Āṉma-Viddai: Tamil text, transliteration and translation, in this article I will explain and discuss the meaning and implications of the first verse of this text, and in subsequent articles I will do likewise for each of the other four verses:

Āṉma-Viddai: Tamil text, transliteration and translation

The path of self-investigation (ātma-vicāra) that Bhagavan taught us is the direct and easy means to eradicate ego, the root and foundation of all our troubles, but there is a widespread belief that it is a very difficult path and therefore suitable only for a few spiritually mature aspirants. Even among the devotees who lived with him this was a widely held belief, as Muruganar discovered to his surprise in the following way.

What are vāsanās and how do they work?

A friend wrote to me asking whether the following is ‘a reasonable terse description of the meaning of the term vāsanā’:

vāsanā: an inclination, which has been imprinted through one’s past actions and experiences, to desire having a particular or type of experience

This article is adapted from the reply I wrote to this friend.

The Ramaṇa mahāvākya: ‘நான் நான்’ (nāṉ nāṉ) or ‘अहम् अहम्’ (aham aham), ‘I am I’

I have recently been trying to complete a detailed explanation about the song Āṉma-Viddai that I began to write more than two years ago but never had time to complete, so if it is Bhagavan’s will I hope to be able to post that here within the next few weeks. In the meanwhile, since the teaching ‘நான் நான்’ (nāṉ nāṉ) or ‘अहम् अहम्’ (aham aham), ‘I am I’, is such a fundamental and central principle of his teachings, but one that is sadly so overlooked and neglected due to a widespread misinterpretation of it and a consequent failure to recognise its profound significance, I decided to post this extract from the explanation I have written for verse 2 of Āṉma-Viddai: