SAT Temple - Ramana Darshanam

Recorded at the Society of Abidance in Truth (SAT Temple) on May 29, 2026. Avarana (veiling), yoga, giving and children.

Recorded at the Society of Abidance in Truth (SAT Temple) on April 17, 2026.How to conquer desire and such, ignorance and the questioner, all is only the Self, the liberated.

Recorded at the Society of Abidance in Truth (SAT Temple) on February 20, 2026.

Recorded at the Society of Abidance in Truth (SAT Temple) on January 23, 2026. Glory of India, Dakshinamurti story and stotram, nirguna and saguna upasana, jiva (beginning).

Recorded at the Society of Abidance in Truth (SAT Temple) on Dec 19, 2025. Talks with Sri Ramana Maharshi, Talk 566 -567 - Vairagya, explanation of verses of Sad Vidya, attributeless Brahman, Being is Knowledge, Sat-Chit-Ananda and the three states, Surrender and God, liberation from the “I am the body” idea is freedom from fear of death.

Recorded at the Society of Abidance in Truth (SAT Temple) on Nov 21, 2025. Daily practice, the right path for the mind, Atmasakshatkara, one Self, the tattva or truth.

Recorded at the Society of Abidance in Truth (SAT Temple) on Oct 17, 2025.

Talks with Sri Ramana Maharshi 559 - 563

Recorded at the Society of Abidance in Truth (SAT Temple) on Sep 26, 2025. Silence, the ease of Atma Vidya, God’s plan, Knowledge of previous incarnation, the dream of the world, asana and nididhyasana, the purpose of life.

Talks with Ramana - Dialog 541- 548

Talks with Ramana - Dialog 541- 548

Recorded at the Society of Abidance in Truth (SAT Temple) on May 16, 2025. Desireless-ness and the world, non-doership, escapes from the miseries of the world, visions of Vishnu, dhyana and karma, worldly activity and dhyana.Reading and commentary are from Dialog 540: Once Annamalai asked: There is more pleasure in dhyana than in sensual enjoyments. Yet the mind runs after the latter and does not seek the former. Why is it so? Sri Bhagavan replied, Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self. It is that wrong identity that gives rise to misery. What is to be done? This vasana is very ancient and has continued for innumerable past births. Hence, it has grown strong. That must go before the essential nature, that is, happiness asserts itself. Our essential nature is happiness. Existence is happiness. Why is there unhappiness? It is due only to having forgotten the Self, and imagining that the body or the mind is the Self. Are you a body? Are you a mind? If not, how could pleasures or pains pertain to you? It is the wrong identity that gives rise to misery. The attainment of Knowledge of the Self eliminates the possibility of misery. Only the mistaken identity is the cause of such delusion. The tendencies must go before the essential nature of happiness asserts itself. Since happiness is the very nature of Existence, it is never gone. Yet, it appears to be veiled only by the vasanas, or tendencies. The tendencies are based upon misidentification. If you eliminate the misidentification, the happiness that is perfectly full, that is the Existence, shines forth without any obscuration. So, again and again, determine what your identity is. Again and again, inquire, Who am I? What is your real nature? Om Namo Bhagavate Sri Ramanaya.

Recorded at the Society of Abidance in Truth (SAT Temple) on April 25, 2025. The name of God, mantra japa, the gaze, pranayama, diet, strength of mind.Reading and commentary are from Dialog 527: Nome: She said, it is only Pranava, Om. May I repeat it? I have considerable faith in it. Well, if she has considerable faith in it, certainly she should go on with it, and Bhagavan says so, Certainly, it should be repeated with faith. Faith in what is signified by it. In this case, it is Om. What is signified by Om? We start every satsang with Om. What does it signify? Mandukya Upanishad explains Om; what is signified? It should be repeated with faith. Faith in what? Faith in what is signified. What is signified? Bhagavan then explained the object of mantra japa, repetition of the mantra, is to realize that the same japa is already going on in oneself, even without effort. Again, it is faith in what is signified. What is signified is already going on in oneself. Even without effort. What else can that be but your very Being, effortlessly going on, continuously? The oral japa becomes mental, and the mental japa finally reveals itself as being eternal. The eternal is what is signified and is the very Being of the one who recites the mantra pertaining to it. That mantra is the person's real nature. That is also the state of realization. It is no mere word or sound or thought. It is your eternal, real nature. That is also the state of realization. Realization is the Existence or Consciousness of one who realizes. Have faith in this. Her next question was, Can the bliss of samadhi be gained thus? Sri Bhagavān replied, more or less repeating what he just said, that japa becomes mental and finally reveals itself as the Self. That is samadhi. The inner knowledge that reveals one's Being as the Self is the true definition of samadhi. It is that which has no division and no coming and going. She finished by saying, Please show grace to me and strengthen me in my efforts. Questioner: Is the self disguised as faith or conviction, and that is when it becomes revealed? Nome: Faith becomes conviction. Conviction becomes realization. Realization does not become anything else. It simply is. Questioner: I was believing in two selves.Nome: Even that requires faith—the belief in two selves. It shows how powerful faith is. It can make even ignorance look real. … Note how in both dialogues, the questioners resolve themselves to faith in his grace. It is where the faith, the conviction, and the realization blend together as one.

Talks with Ramana - Dialog 524-525

Talks with Sri Ramana Maharshi, Talk 515~518

Recoded at Society of Abidance in Truth (SAT Temple) on Oct 25, 2024. Transcendence of Vasanas, black magic, Brahman and the Self, silence. Quote: Reading and commentary are from Dialog 518: Nome: Sri Bhagavan said The ego is not the same as aham, “I”. The latter, that is to say “I”, pure “I” in itself, is the Supreme Reality whereas the former is the ego, the ego is not the truth. It is to be overcome before the truth is realized. Therefore, the entire  purpose and direction of spiritual practice is aimed at the destruction of the ego notion. With the destruction of the ego notion, no form of bondage and no other form of ignorance can carry on. The Supreme Being is unmanifest, that is, it is formless and undifferentiated, and the first sign of manifestation is Aham Sphurana, the light of “I”. The Upanishad says he became “I” named. That is, the original name of the reality is “I”. If you know the nature of “I” within yourself, you know Reality, you know Brahman, and you yourself are the Reality, are Brahman. The next question was, is it the mind of the Guru acting on the mind of the disciple or anything different? It refers to grace. Sri Bhagavan explained, The highest form of grace is silence. It is also the highest upadesa, or spiritual instruction. Silence is the egoless nature, the egoless state. It is the inconceivable spiritual instruction. When asked about Vivekananda’s description of silence being the loudest form of prayer, Sri Bhagavan said, It is so, for the seeker's silence, that is, it is in the context of prayer. The Guru’s silence, though, is of a different kind – it is the loudest upadesa, transcendent of words, transcendent of thought, transcendent of prayer, transcendent of all else. Silence is the initiation, that is in and by which one gains intimate Knowledge of the truth. All other forms of initiation, such as by touch, by the eye, the physical eye, are derived from mouna, silence. Silence is the original. Silence is before and after all other forms. They are therefore secondary. Mouna, silence, is the primary form. In silence, the truth shines – world-less, illusion-less, karma-less. If the Guru is silent, that means he is what he knows. The seeker's mind gets purified by itself. Such purification is simply the elimination of ignorance. The final question was, Is it proper that one prays to God or Guru when one is afflicted by worldly ills? The Maharshi’s answer, Undoubtedly. Om Namo Bhagavate Sri Ramanaya.

Quote: Reading and commentary are from Dialog 512: Sri Bhagavan said: Nome: All mistake the mind-consciousness for Self-Consciousness, mistake an awareness of objects for that which is really nonobjective Consciousness. There is no mind in deep sleep. There is neither thought activity then, nor sensation nor memory, nor the notion of individuality. There is not the least objective conception. There is no experience of the body or of the intellect. There is no mind in deep sleep, but no one denies his Being in deep sleep. You do not cease to exist, and you do not cease to know that you exist. What is it that exists in deep-sleep? Just Existence. The same Existence is now also. You do not change existences. Existence is not multiple, not variable, not to be modified, and indivisible. You exist then, and you exist now. What is the nature of Existence? Even a child says on waking, “I slept well” and does not deny his Existence. Between waking and deep-sleep, what makes the difference in one’s experience? The “I” rises up, the mind turns outward through the senses and perceives objects – this they call direct perception. The assumption of existing as an individual being is the start of delusion. It is merely an assumption made of imagination. With the idea of “I” comes the supposition of an objectified sphere of experience, the “this” in all your experience. That mind turns outward. Outward is not a location. Outward means the mind believes in its own imagination. Such a mind itself manifests as or through the five senses and perceives objects. “This”, they, those who are ignorant, call direct perception, which is far from direct, requiring an “I,” the mind, the senses, and the objects. What is direct perception is just the Existence itself, which is neither “I” nor “this.” Asked if “I,” is not directly perceived, they become confused. Those who do not inquire become confused. Because “I” does not announce as an object in front, and only the perception with the senses can be recognized by them as knowledge. This habit is strong with them. If you wish to realize the Self, give up the objectified outlook, and abandon the tendency of believing the senses tell you what is real. The senses cannot tell you what is real. To know what is real, know yourself. “O sages, eager to get over all misery, worry not about inferences and examples! Our Light is ever shining forth from within! With mind clear, live in God!” What is the meaning of “within”? Just your Existence which has an innate Knowledge of itself. Our Light is ever shining forth from within! Being is Consciousness. Shining is Knowledge. "With the mind clear," no longer believing in its own imaginings, rid of delusion, "live in God!” To live in God is to know God and to be God. That is free of the falsely assumed individuality. It is the nature of your Existence, Consciousness, which is bliss. This is direct perception. Will the common people admit it? They want God to appear in front of them as a bright being. All that appears, disappears. The Self neither appears nor disappears. All that is transient is unreal. The reality ever is, which is why Self-Realization is permanent.

The heart, power of the Self, Sat-Chit, caste and no difference.

Dialogue: 503 - 507

The Master is the Self, Grace, the higher power, God, I am.

Dialogue: 503

Loss of individuality, desire.

Dialogue: 502

The ego, the body, and the Self, the progression from the desire for happiness to the recognition of the supreme power, to the finality and the goal. Dialogue: 501- 502 (first part)

Nothingness, direct experience, the eye of Knowledge. Dialogue: 500.