Working on a path across Arunachala: By Richard Clarke

We usually start walking along the southwest side of Arunachala where we live. Looking at the mountain, we thought that a shortcut across a low pass might be possible. We first walked to the area, and found part of a path up the pass. We forced our way up to the top that day, but did so by pushing our way through brush and bushes, many of which were various thorn bushes. Recently we had some garden pruning shears sent to us from the USA, and so we spent a few days trying to make this path more walkable.

After the work was done, we can now walk more easily to the top of the pass and on to the other side of the Hill. Much of the ‘path’ up a is a dry creek bed, so water cascades down the path when it rains. For anyone might be interested in trying our path, here is a warning: Parts of it could be difficult if your legs, knees and ankles are not in good condition.

Orientation to the path

Here is an Arunachala map where I have shown in red some of what we see.

Arunachala with new trail and markers

Sri Ramanasramam is at the bottom of the map, the south side of Arunachala. The Inner Path is not shown on this map, just the Outer Path. Marked in red letters are the approximate locations of our house, Papaji’s Cave, and a couple of water tanks we regularly see. The approximate route of the path over the mountain is indicated by the vertical red line above letter B.

The main part of Arunachala is to the right of our path. The section of the mountain to the left of the red line is known as Parvati. Between Arunachala and Parvati, there is a small hill that joins them. You can see this from our roof, below. Our path is on the right side of the hill, the lowest of the two passes.

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Early morning start

This is May, the hottest month of the year. We start early. This day it about 6:30 and the sun is rising over Arunachala.

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Turn off Pradakshina Road to the path that leads to Reforestation Station

We walk across Bangalore Road to the Pradakshina Road. We turn off the Pradakshina Road toward the Inner Path across from a small temple where they sell wish bags that can be hung on the temple wishing tree. They want Rs 20 from Westerners.

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The sign shown below is one other landmark for this path.

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Up the path towards the mountain

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Past the Sadhu Tank

Sadhus sleep at this tank, and in the early morning they wash themselves and their clothes. Often you will see a saffron dhoti stretched out, drying in the sun.

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There are other places near here where you can see the sadhus meditating in the morning.

sitting sadhu

To the Reforestation Station

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Turn right and walk towards the mountain

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Take the left branch of the path

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During part of this section, it is not always clear where the path is. Just keep going uphill, generally following the creek bed. For the most part, the path goes to the right of the creek, then up the creek bed where it gets steeper.

The path goes up the creek bed

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Much cutting to prune back many thorn bushes

Carol and Richard get much work, clearing back brush, and especially thorns. Many different kind of thorn bushes, some quite nasty. It is also getting hotter. If your look closely you will see that my shirt is soaking wet by now.

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Richard cutting a path through thorn bushes

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There are many bloody spots from the thorns. They fight back.

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At the top of the pass

While at the level of the pass, one cannot really get much of a view.

Below we are looking at the side of Arunachala.

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Adi Anamalai seen from top of the pass

This photo shows the view of Adi Anamalai through the brush that surrounds the path leading down the other side of the hill. This path is much better than the one we came up. If you take it and bear left, it will take you to the ‘Frog Pond.’ I am not sure where you will go if you bear right. We will find this out another day.

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The View from the Ridgeline

We found another path going towards Parvati that took us higher where we could see in all directions. This was up the ridgeline.

Climbing up to the ridgeline towards Parvati, one can get a wondrous panoramic view of both sides of Arunachala.

Looking back towards Tiruvannamalai

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Looking to the Inner Path, as it progresses past ‘The Elephant’

The locals call a structure on Arunachala that is east of Adi Anamalai ‘The Elephant.’ The is a main structure on this side of the hill, and it does look like the head and trunk of an elephant.

Below is the best picture I have so far of the Elephant. Here you can just make out the structure to the left that is the end of the trunk of The Elephant. the rest of the head is obscured by clouds.

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Soon I want to explore around the big rocks that are at the bottom of this hill, pushing through the trees in this photo.

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Walking up to Skandashram: By Richard Clarke

Here in Tiruvannamalai for many Westerners the focus is on Sri Ramana Maharshi and Ramanasramam. Many of these go up Arunachala to the caves where Ramana lived and taught and gave darshan.

One of these caves is Skandashram. It is perhaps one mile from Ramanasramam, up a well cared-for path, up the side of the mountain.

Ramana lived at Skandashram from 1915 to 1922. This is where his mother joined him, and started preparing meals at the ashram, rather than having prepared food carried up, as had been the case since the earliest years. After the mahasamadhi of Mother, and her subsequent interment at the base of the hill, Ramana then took residence at her samadhi, the location of the present day Ramanasramam.

I show here photos from a recent walk up the hill to Skandashram. We started about 7:15 in the morning, before it was too hot. We left out the back gate of Ramanasramam.

Getting started

Going through Sri Ramanasramam

Carol walking through Ramanasramam to path to Skandashram One of the guides who accompany newcomers The gate from Ramanasramam

Starting up the hill

Starting on the path

A woman working with gathered material

Village woman collecting plants

Up the path we go

Starting to climb up the path

The path is ‘paved’ with stone, from Ramanasramam all the way to Skandashram, stones set into the dirt, forming a path about three feet wide. In steep areas there are steps. Someday these stones will be smooth, after 100,000’s of feet have passed over them. Each stone was carried to the path and set into the ground by unnamed workers.

On both sides of the path you will notice tree plantings, done as part of the Arunachala reforestation project that has been going on the the last few years. Ramanasramam has increased interest in Arunachala both around the world, and in India. It is this increased interest in Arunachala that has brought this project about.

Take the right fork. To the left is an entry into the inner pradakshina path.

The path forfs, Skandashram to the right

Up the hill

Carol is barefoot. Arunachala, the whole mountain, is considered to be a temple, and in India you take off your shoes in a temple. Many Westerners do not do this, but Carol goes barefoot on the walk to Skandashram. I do wear sandals. Carol gets more ‘punya,’ spiritual merit.

Carol walks barefoot up the path

And up the hill …

Climbing stairs here

Often there are people sitting and meditating here

To the  left, a place to sit and meditate

Up the path

Up the path

View along the way down to the city

View to the right of the path

Keep going up

The path keeps going up

A Sadhu is usually here – “Sivo Hum,” he may say

Sadhu's spot

There are stone carvers along the way

Stone carver

Up to the top of the path

Up to the top

The view from the top of the path

View from the top - Aranachaleswara Temple

And now to Skandashram. Skandashram is the in clump of trees in the center of the photo.

Final leg of the path

Here we are, but the gate is locked

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Path down to Virapakshu Cave. It is pretty steep.

Aranachaleswara Temple from Skandashram

Opening the gate, walking in. The attendant unlocks the gates.

Opening the gate Entering Skandashram grounds

Skandashram

Skandashram

View from Skandashram

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Entering Skandashram

Entering Skandashram

The inner chamber, with the attendant getting ready for the morning chant. This chant is wonderful to listen to. The voice is resonant, and you can hear the love for the teaching in the voice. When we go up to Skandashram, we try to get there for this morning chant. We will sit in the outer chamber, and listen to the chant and meditate, and continue the meditation after the chant is finished.

Innter chamber

Looking out from the porch

Looking out

The Mother’s Quarters

Mother's room Altar in Mother's room

One last look around

Skandashram grounds

One last look at Skandashram

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Back down the path

Path back to Ramanasramam

The walk down the hill was harrowing. A tree with a bees nest had fallen, and the bees chased some people down the hill. I was one of these. A swarm of bees circled around my head, stinging the back of my head several times. I was able to brush then out of my ears and off my mouth and face without getting stung there. Finally, about halfway down the hill, they stopped following me.

This is why the photos end with the one above.

Sri Ramana and Modern Day Gurus: By Dr. Harsh K. Luthar

I am very often asked by Sri Bhagavan’s devotees what I feel about modern day teachers and gurus.

I don’t know how to answer that question well. I do not personally know most of these teachers.

For sincere devotees of Bhagavan, I recommend that they seek company of other devotees. Sri Ramana exemplified all that is best in a living Self-Realized sage in his actions. The Sage of Arunachala was liberal, tolerant, compassionate, and for him all faiths and religions had a place and were welcomed with an open heart.

Sri Ramana lived as a recluse first but when a community formed around him, his life became public. He was in the spotlight 24 hours a day, seven days a week for over 50 years. During all this time, he lived as an ascetic and served all those who came to him and answered their questions.

The devotees know that Sri Bhagavan was so alert to everyone’s welfare and that included not just people but also animals and plants and trees in his vicinity. He refused to eat unless enough was available for everyone. I recall that when the plague came to that area of India, one of the devotees came down with it. Others wanted to leave that devotee and for Bhagavan to come with them. They assured Bhagavan that food would be periodically sent to the afflicted individual. Sri Ramana told them that they could go but he would stay with the devotee who had come down with the dreaded disease and continue to serve him.

How many modern day teachers and gurus can do that?

Like many saints, Bhagavan led a pure and spotless life.

Sometimes, people write me very moving letters detailing how they have had experiences with certain gurus thought to be enlightened who actually were very abusive. Given below is an answer I recently gave to someone after hearing their heart breaking account.

Thank you for your sharing. I am so glad to know that you came through OK what must have been some very difficult experiences and trying times in your spiritual journey. Surely Bhagavan was with you all the way.

I have known of many gurus not treating their students well and have written about it in the following article.

I know that many teachers use Sri Ramana to bolster themselves but are not able to live up to the teaching. Once someone asked Sri Ramana the fate of a false guru and those who followed that guru. Sri Ramana said, “each according to their merit.”

People should be very alert to gurus who are on power trips and abusive of others. If someone asked me for advice about any guru, I would counsel them to be patient and cautious before deciding to follow someone. Those of us who have Bhagavan as our Sat Guru have nothing to gain by following anyone else.

My teacher Chitrabhanu-ji used to visit Sri Ramana in his teenage years. Chitrabhanu-ji told me, when I was very young, to follow Sri Ramana and study the teachings of the Sage of Arunachala.

It was like magic for me. That was back in 1978 when I rediscovered my connection with Bhagavan. I have never felt the need to follow any other guru.

But each to their own. This is the way of the life and we can only wish the best for others. If someone asks me about gurus, Sri Ramana is the only one I can point to.

Yours in Bhagavan

Nome – a leading American teacher of Ramana Maharshi’s Self-Inquiry: By Richard Clarke

Birds in the sky and fish in water
Dart and leave no track behind.
And none can trace the path by which
The sages journeyed to the Self.’

(Ramana Mandiram; Sri Muruganar)

I am Being

Which alone knows.

I am Bliss,

Which along shines.

I am the Self

Known as “I” by all.

I am the Existence

That is the Existence of all.

I am the Essence

Ever undivided

(Nome, from Mandala Eight, Self-Knowledge)

Nome giving satsang

Nome, giving Satsang

Nome gives satsang at SAT (Society of Abidance in Truth, Santa Cruz, CA, www.satramana.org). He reveals the nondual Advaita Vedanta of Sri Bhagavan Ramana Maharshi and Adi Sankara and the practice of Self-inquiry (Atma Vichara).

Early Life and Spiritual Experiences

Nome was born on January 23, 1955 in Long Island, New York and spent most of his childhood in New Jersey. Though not from a religiously oriented family, Nome as a child had memories and a vivid familiarity with places, images, and words that he came to know later as associated with Sri Ramana Maharshi and Advaita Vedanta.

Nirvikalpa Samadhi

His first spiritual experience came at age 16—without previous spiritual questing (in this life), one day in a park. It was nirvikalpa samadhi, in which the meditator makes himself free from all thoughts and distinctions, free of all differentiations such as the knower, knowledge, and the known, and in which the mind ceases to be active. (A more detailed definition is found at the end of this article).

After this samadhi he sought out the solitude of mountains and woods, and spent much of his time in the forest meditating. While others were building their personalities, he took his down—for good. He lost interest in worldly acquisitions and activities. He saw that the source of happiness is within. There were further instances of samadhi.

Seeking Self-realization

After his 17th birthday, before completing high school, he left his family without telling them he was going. When asked by a friend why he was going, he said, “To attain Self-Realization.” He got an airplane ticket and flew to San Francisco.

In San Francisco he met Swami Swanandashram, who introduced him to the Vedanta teachings of Sankara, and the Upanisads, in which Ajata Vada is revealed. This is the Sanatana Dharma (the Eternal Teaching, called in the west, Hinduism) teaching of the Uncreated, where there is only Brahman, only the Absolute, only God. Nome recognized this teaching as his actual experience.

Introduced to these teachings and finding materials to help deepen his practice, Nome kept the focus of his life within. He found wisdom in such books as Talks with Ramana Maharshi, the Avadhuta Gita, the Astavakra Gita and Sankara works such as Atma Bodha.

He lived in a renounced fashion, meditating, intensely practicing Atma Vichara (Self inquiry). If in line at the supermarket, he would meditate. Waiting, he would meditate. He had no documentation, and worked at the kind of jobs where none is required, rough physical labor.

Turning Inward

Nome continued to inquire, realizing that the Truth revealed by the Maharshi cuts the imagined knot that seems to tie our true being with a bodily form. During this period of practice, Nome saw that “Whoever we are, Bliss is within, and can no more be apart from us than we can be separated from our own existence.”

Now, how to turn the mind inward, and to turn it inward steadily? The answer was the Maharshi’s steady inquiry, revealing the Bliss of the Self. The search for happiness is really the search for the Self, which is Reality.

Nome realized that turning inward is essential. He felt that by the Grace of the Maharshi, this is accomplished. Self-effort is needed. When self-effort meets with Grace, the highest good results. Turning inward, how to go outward is forgotten. Accustomed to detachment, one forgets how to be attached. “Who am I?” becomes the only true question.

Asthma and the desire for Liberation

While practicing, Nome’s body was afflicted by asthma, intensifying the desire for spiritual liberation. He felt, “If I do not fully awaken to the Truth, I will live and die in an unreal world. If I practice right through the last breath, it will all be worth it; and if the Truth is realized even at the last moment, the Liberation from samsara (birth and death) will be for all eternity.”

Pictures from Sri Ramanasramam

Sri Ramana Maharshi

Sri Ramana Maharshi

At this time, pictures arrived from Sri Ramanasramam. There had been no picture of any kind in his home for months. Then they arrived from Ramana’s Ashram on the other side of the world, beckoning Nome to leave the world altogether.

Nome felt on this day filled with a profound joy. It was the joy of devotion, of faith, of being blessed with the guiding light of the Guru’s Presence. The whole place seemed sanctified by Sri Bhagavan.

Reliance on the Guru

He placed himself in Sri Bhagavan’s hands, feeling that when the heart’s consecration is made, Grace is always present. Nome saw what the Maharshi revealed—thought’s utter unreality, and that the real Self is all. He saw the objective nature of all thoughts, and the existence of That which is formless and always nonobjective. Only the nonobjective is who we are; we cannot be a thought of which we are aware.

The senses do not determine Reality, nor does the mind.
For whom is the world?

Nome came to know experientially that the world, including the body, is the sensory experience, the sensory experience is entirely in the mind, and the mind is but “I” in different guises or forms. So he inquired, “Who am I?”

The world seemed to Nome as an unreal dream. Detached from this unreal dream, he did not take it to be the source of happiness. The inquiry “Who is bound and who desires liberation?” becomes the way the Truth is realized.

Making permanent the state without thought

Thought ceased. Then it resumed, again it ceased. And again it resumed. The focus of practice for Nome then was “How can I extend and make permanent this state without thought?”

Following the Maharshi’s teachings about the three states (waking, dream, and deep dreamless sleep), Nome saw that which is continuous, in which the states seem to appear, the one thing that does not change. “It is perpetual Existence. What is that? It is perpetual Consciousness.”

Elimination of all Vasanas

Nome would look at recurring experiences, examining them to see what brought them about, and what brought samadhi to an end. “What takes one up, and what brings one down?” was the investigation. It helped to eliminate vasanas—misidentifications and attachments. The Maharshi’s revelation of the Truth eliminated the entire field, “Who is the knower?”

Questions about samadhi were difficult to raise, for one could not expect an accurate answer in any less expansive or more formed state of mind, and in samadhi itself the questions do not arise. Meditating with Sri Bhagavan’s guidance, Nome saw that what is experienced in samadhi—the essence—does not come and go; the boundaries constituting the before-the-beginning and the after-the-end appear and disappear, for they are composed only of illusions. “Who goes up or down?” “Who enters into or merges with what?” “Who realizes what?” He cut each knot, vanquished every illusion, and dissolved every vasana.

Absence of Individuality

Nome came to know that the utter absence of individuality (called “an ego”) is Realization. The ignorance seems to rise with the ‘I’-thought and is identical with the ‘I’-thought. “I want to be free of individuality. I may be free from its appendages in the form of various characteristics, etc. but the ‘I’ itself must also disappear. How is the elimination of the individual ‘I’ to be brought about?” Like this was Nome’s meditation. Sri Bhagavan’s instructions, “Can ‘I’ eliminate itself?” and “Find out that the ego does not exist,” revealed, upon inquiry, the answer that the ego does not exist.

The Maharshi’s teaching lays out the direct path—Who am I? —and this is the ultimate guidance. “Are there two selves, one to realize the other?” This instruction blows away the dust of dualism and reveals Sri Bhagavan’s silent presence. This is what Nome’s inquiry revealed.

Final Realization

May 14, 1974, at 19 years of age, waiting in the office of an oral surgeon, meditating on a small Ramana pamphlet Self Realization (later reprinted by SAT), Nome realized finally and completely that the notion of “I” does not refer to any actually existent ego entity, and is itself unreal. This “I” does not come from the real Self, does not come from “anything else,” and is not self-generated. He realized that there was “no me,” no individual, there is only the vast Absolute, and I am That. This was the revelation of Truth, without these words or ideas. Everything objective disappeared, never to return.

This is what Ramana referred to as Sahaja Samadhi, pure, uninterrupted Consciousness, transcending the mental and physical plane, yet (to an observer), with awareness of a manifested world, and full use of mental and physical faculties.

“The Self is only Being—not being this or that. It is simply Being. Be, and there is the end of ignorance.” Meditating on Sri Bhagavan’s revelation of Reality—realizing its meaning, supremely profound—the “I” does not survive.

Speaking now about the period of practice, Nome says that persistence was important. Clearly the deep desire for Liberation was also key, as was his surrender and devotion to Sri Ramana Maharshi.

The writer observes that Nome was not satisfied with nirvikalpa samadhi at age 16. Rather this brought him to look deeply and intensely within to find the Truth that is within, to look beyond what comes and goes for what is changeless and eternal. Finding That as his identity, then to stand in Sahaja Samadhi.

After Realization

In 1978, after four years spent mostly in silence, Nome started answering questions of sincere aspirants, first in a house in San Bruno, CA, then Boulder Creek, and finally Santa Cruz. Around Nome a group of spiritual seekers formed, and was first called “The Avadhut Ashram.” Satsang was held in Santa Cruz and San Francisco.

The SAT Temple

When the room in which satsang was held got too small, a temple was built in Santa Cruz by those who practiced and meditated with Nome. The SAT temple is dedicated to Sri Ramana Maharshi. The doors opened on August 20, 1989. By then the name Avadhut Ashram evolved into “The Society of Abidance in Truth (SAT).”

SAT Temple

SAT Temple

The SAT Temple is nestled into the side of a hill. After entering the Temple, first comes a large hall, called the Lotus room. The Bookstore is also found here. Then, after climbing a set of stairs (and greeted by a large picture of Sri Ramana Maharshi), the shrine room dedicated to Sri Bhagavan is first encountered. Then the eight-sided satsang hall is entered. In the rear of the hall are several murtis (statues) familiar in Hindu temples. These include a bronze Dakshinamurti, Nataraja (Dancing Siva), Ardhanarisvara, and a stone Lingodbhava. This Lingodbhava is also found in any Siva temple in India, and in the Mother’s Temple at Sri Ramanasramam.

Satsang at SAT Temple

Satsang at SAT Temple

Satsang is held regularly, every Sunday morning at 10 AM. After meditation in the deep quiet that seems to envelope the hall, Nome will give a short discourse on the Nondual Truth. The listeners, absorbed in the discourse, are taken to spiritual—nondual—depths. After the discourse come questions by seekers and answers from Nome. Many questions are asked: about inquiry, about the nature of Reality, about how to deepen one’s practice. The answers plunge into the depths of the questioner, aiding the questioner to thoroughly examine his own identity, and to see what is always there, to see just who he is. Always is revealed the nondual truth of who we are, and the utter nonexistence of what is not real. Then will come a chant, often from the Upanisads, in Sanskrit then English. Finally, there is more meditation in the quiet of the Satsang Hall on what has been imparted.

The satsang hall is a place of real peace and silence. Many find this so. Old devotes that remember the silence of Sri Bhagavan’s presence, have commented that the SAT satsang hall is the place most like the old hall at Ramanasramam during the days of Ramana.

For directions to the SAT temple, go to http://www.satramana.org/html/directions_to_sat.htm

Writing, Translations and Publishing

In addition to giving satsang at SAT, Nome continues to write, translate and publish spiritual texts that support the practitioner of Self-inquiry and Advaita Vedanta. Nome started collaborating in 1988 with Dr. H Ramamoorthy, a Sanskrit and Tamil scholar, to translate original Advaita Vedanta scriptures into English. Together they translated more than 20 Advaita Vedanta texts. Of these, more than half have been published to date. The translation work proceeded from 1988 to the 2001 passing of Dr. Ramamoorthy. Nome now continues to translate and publish Sanskrit texts, including the completion of manuscripts which were started in collaboration with Dr. Ramamoorthy.

Nome is married to Sasvati. Sasvati provides much assistance with the creation and publishing of these books; Sasvati also provides spiritual guidance and support to those who come to SAT.

Nome has journeyed to India several times, staying at Sri Ramanasramam, and The Ramana Centre for Learning in Bangalore. He was invited to speak at both locations.

Books and Publications:

Below is a partial list of books written or translated by Nome. They are available at http://store.satramana.org/

Nirguna Manasa Puja – Worship of the Attributeless One in the Mind by Adi Sankara, 1993, English translation by Dr. H Ramamoorthy and Nome. Published by SAT.

Ribhu Gita – The Sanskrit Ribhu Gita, 1995, English translation by Dr. H Ramamoorthy and Nome. Introduction by Nome. Published by SAT.

Timeless Presence, 1996, written by Nome at the request of Ramanasramam for the centenary celebration of Sri Ramana Maharshi’s arrival at Arunachala. Republished by SAT.

Song of Ribhu – The Tamil Ribhu Gita, 2000, English translation by Dr. H Ramamoorthy and Nome. Introduction by Nome, with extensive glossary of nondual Sanskrit terms. Published by SAT. Reprinted by Ramanasramam.

Svatmanirupanam – The True Definition of One’s Own Self by Adi Sankara, 2002, Sanskrit with English translation by Dr. H Ramamoorthy and Nome. Published by SAT.

Self-Knowledge, 2003, written by Nome. Published by Atma Jnana Publications.

The Four Requisites for Realization and Self-Inquiry, 2003, written by Nome. Published by SAT.

Nirvana Satkam- Six Verses on Nirvana by Adi Sankara, 2004, English translation by Nome. Published by SAT.

Essence of Inquiry, 2005. English translation of Ramana’s Vichara Sangraham with Nome’s commentary. Published by The Ramana Centre for Learning in Bangalore, India.

Origin of Spiritual Instruction – an edited reprint of Sri Natanananda’s A Catechism of Instruction (republished later by Sri Ramanasramam as Spiritual Instruction). 2006. Edited by Nome. Published by SAT.

Bouquet of Nondual Texts – Eight texts by Adi Sankara, 2006,
Sanskrit with English translation by Dr. H Ramamoorthy and Nome. Published by SAT.

Glossary

Nirvikalpa Samadhi

(Definition from the Glossary of The Song of Ribhu, English translation by Dr. H Ramamoorthy and Nome. Published by SAT.)

Nirvikalpa Samadhi, in which the meditator makes himself free from all thoughts and distinctions, free of all differentiations such as the knower, knowledge, and the known, and in which the mind ceases to be active. It may be divided into two subcategories:

1. Subjective: Here the mind is steady like an unflickering flame in a windless place, indifferent to both objects and sounds and in which the ideas that arise in Savikalpa Samadhi are absent. It is likened to an empty pitcher placed in the sky having nothing inside or outside.

2. Objective: Here the meditator, plunged in bliss, perceives no external objects. He is completely absorbed in the contemplation of Brahman; all illusory phenomena are merged in Brahman; he is indifferent to the manifest world and also to such ideas as akhanda (the undivided), eka rasa (the single essence), and such. It is likened to a pitcher placed in the sea with water inside and out.

Sri Ramana Maharshi refers to nirvikalpa samadhi as complete absorption in the Self with resultant oblivion to the manifested world, as a state of blissful trance but not permanent, like a bucket of water lowered into a well. In the bucket is the water (the mind) that is merged with the water in the well (which is the Self), but the rope and the bucket still exist to draw it out again.

Sahaja Samadhi

(Definition from the Glossary of The Song of Ribhu)

The Maharshi declares that Sahaja Samadhi is pure, uninterrupted Consciousness, transcending the mental and physical plane, yet (to an observer), with awareness of a manifested world, and full use of mental and physical faculties; Sahaja is a state of perfect equilibrium, perfect harmony, beyond even bliss, comparable to the waters of a river merged in those of the ocean. Sahaja signifies what is effortless, natural, and innate. It is the state of Being the Self and the Self Alone.

This article was written by Richard Clarke, who has attended satsang with Nome since 1990. Much help and guidance in the writing was provided by Sarasvati.

Acknowledgements

Much of the material for this article came from “Timeless Presence,” written by Nome. It some cases it is quoted directly, with the permission of SAT.