FEBRUARY 2025
VOL. 19, NO. 2
D. Thiyagarajan
SARANAGATI
SRI RAMANASRAMAM
FEBRUARY 2025
VOL. 19, NO. 2
IN THIS
ISSUE
Dear Devotees,
The month of January brought the colourful
celebrations of Sankranthi and Maattu Pongal. In the
Ashram, the number of visitors peaked for the season.
In this issue, we take up the life story of Seshadri
Swami, a most unconventional figure who came to
Tiruvannamalai seven years prior to Bhagavan and
helped the young Venkataraman when he was being
harassed by urchins in the Patala Lingam. (see p. 3).
In Ramana Reflections, we look at the menacing effects
of ignorance which according to Bhagavan is the
greatest source of our difficulties (see p. 8).
For videos, photos and other news of events:
<https://sriramanamaharshi.org> or write to us at:
<saranagati@gururamana.org>. For the web version:
<https://sriramana.org/saranagati/February_2025/>.
In Sri Bhagavan,
Saranagati
In Profile: Seshadri Swami
3
Announcement: Sri Chakra Puja Live Streaming
6
Iconography of the Mother’s Shrine: Surya
7
Events at Sri Ramanasramam: Nataraja Puja
7
Ramana Reflections: Piercing the Veils of Ignorance
8
Similes from Bhagavan: Carrying Our Luggage
9
Events at Sri Ramanasramam: Sivaprakasam Pillai Day 11
Events at Sri Ramanasramam: Ramaswami Pillai Day 12
Events at Sri Ramanasramam: Maattu Pongal
13
Sadhu Natanananda’s Upadesa Ratnavali §20
13
Events at Sri Ramanasramam: Global Online Satsang 14
In Focus: December Edition
14
Events at Sri Ramanasramam: Arunachalesarar
14
Pradakshina Best Shot: Pongal Kolam
15
Obituary: Smt. Heike Hildebrand
15
Calendar of Ashram Events
10th Feb (Mon) Punarvasu/Pradosham
11th Feb (Tue) Thai Poosam/Full Moon
12th Feb (Wed) Chinnaswami/Munagala Day
25th Feb (Tue) Pradosham
26th Feb (Wed) Maha Sivaratri
27th Feb (Thu) Amavasya
page 2
4th March (Tue) Sundaram Iyer Day
11th March (Tue) Pradosham
12th March (Wed) Nataraja Puja
13th March (Thu) Full Moon
21st March (Fri) Sri Vidya Havan
29th March (Sat) Amavasya
IN PROFILE
Seshadri Swami
W
hen young Venkataraman came to
Tiruvannamalai
in
September
1896,
townspeople named him ‘Chinna Seshadri’ (Little
Seshadri). This was a reference to Seshadri Swami,
the saint who had arrived seven years earlier and
who had already established himself in the town
as a revered yet eccentric spiritual figure. Visitors
to the Arunachaleswarar Temple noticed young
page 3
Venkataraman’s profound silence and his unwavering
absorption in meditation, characteristics that
reminded them of Seshadri Swami.
Seshadri Swami himself took note of the young
ascetic and, with affectionate recognition of the boy’s
spiritual gifts, referred to him as “my child.” When
questioned about this by Venkatachala Mudaliar, a
devotee, Seshadri explained, “I am Parvathi Devi, and
this boy is Subrahmania Murthy.”
Ramana devotees later saw Seshadri as Bhagavan’s
elder brother, and Sri Ramana often addressed
Seshadri as “Anna” (elder brother), honouring his
spiritual stature.
Though stories of Seshadri’s miraculous deeds
abound, many Ramana devotees remain unfamiliar
with his early life. Recent biographies have unearthed
details that offer a deeper understanding of Seshadri’s
background and the remarkable journey that shaped
his life.
Divine Beginnings
Seshadri Swami was born on 22nd January 1870,
under the Hastha Nakshatra, to an orthodox
Ashtasahasram Brahmin family in Vazhur, Vandavasi
Taluk, North Arcot District. His parents, Varadarajar
and Maragatham, were deeply pious. Maragatham was
particularly devoted to the spiritual life, performing
daily pujas, singing hymns, and reciting verses from
the Soundarya Lahari and Mukapanchasati.
His father, Varadarajar, was a renowned astrologer
and teacher, and mentored students in Sanskrit, sastra
and jyotisha. Known as Varadaraja Josiar, he was widely
respected for his teachings and predictions. The
family resided in Kanchipuram, steeped in devotion
and the legacy of sacred traditions.
A Child of Blessings
For years, Varadarajar and Maragatham remained
childless, despite their prayers and penance. Seeking
divine intervention, they undertook pilgrimages to
holy sites, including Rameswaram. Maragatham’s
uncle, Kamakoti Sastrigal, had a vision of Goddess
Kamakshi, who revealed a simple remedy:
Maragatham should eat butter. Following the divine
instruction, Maragatham conceived and gave birth to
a boy in an atmosphere of joy and gratitude.
From a young age, the boy exhibited extraordinary
qualities. At just four, he performed pujas and recited
hymns with devotion. His touch was believed to bring
good fortune, earning him the title “Golden Hand.”
One instance of this occurred during the annual
festival at the Sri Varadharaja Swami Temple in
Chinna Kanchipuram. Seshadri became captivated
by a Balakrishna statue for sale. The vendor, sensing
the boy’s longing, gifted the statue to him. When
Maragatham offered to pay for it, the shopkeeper
refused accept any payment. To the shopkeeper’s
astonishment, his entire stock of Balakrishna statues
sold out the same day—a phenomenon he attributed
to the child’s divine presence.
Tragedy and Spiritual Resolve
Seshadri underwent the sacred thread ceremony and
began his formal education in Vedic studies, quickly
excelling in sastra. By fourteen he had mastered the
subject. However, tragedy struck when his father
passed away. Before his death, Varadarajar expressed
pride in his son’s virtues and instructed him to care
for his mother, emphasizing her role as his spiritual
anchor.
The loss deepened Seshadri’s detachment from
worldly life and fuelled his spiritual resolve. Under
the guidance of his grand-uncle, Kamakoti Sastrigal,
Seshadri mastered Vedanta and mantra sastra.
The Kamakoti Legacy
Kamakoti Sastrigal hailed from a lineage of Sri
Vidya Upasakas, tracing their roots to the Narmada
River basin. Brought to South India by Adi
Shankaracharya, the family established Kamakshi
Devi worship at Kanchipuram. Kamakoti Sastrigal
along with his brother, Seshadri’s grandfather, settled
in Vazhur village. At a young age, Kamakoti Sastrigal
had attained Sri Vidya Siddhi. As a gifted teacher,
Sastrigal immediately recognized Seshadri’s potential,
imparting sacred teachings to him that had been
passed down through the generations.
Seshadri soon mastered Sanskrit scriptures and
developed an intense devotion to Goddess Kamakshi.
He spent hours circumambulating her shrine, chanting
the mukapanchasati mantra, and immersing himself in
sadhana.
page 4
Initiation
At seventeen, Seshadri was initiated into the shakti
mantra, marking a pivotal moment in his spiritual
journey. He spent nights meditating in remote places
steeped in sacred energy, amplifying his spiritual
discipline, despite the discomfort they posed.
Meanwhile, Maragatham’s own spiritual practices
grew more intense. She fasted regularly, often avoiding
food entirely. Her health declined, however, and
worsened after the loss of her brother, Narasimha
Sastri. Calling Seshadri to her side, she said, “My dear
child, I shall depart tomorrow evening. Do not leave
my side.”
The following day was ekadasi. Patting him on his
chest, she repeated, thrice, a sloka dear to her, and then
she called out, “Arunachala! Arunachala! Arunachala!”
She then laid her head on her son’s lap and both lost
consciousness and swooned. When Seshadri became
conscious again, he found his mother who laid in his
lap had made the transition.
A Turning Point
The loss of his mother severed Seshadri’s remaining ties
to worldly life. He withdrew from family concerns and
formal studies, devoting himself entirely to meditation
and spiritual pursuits. Wandering to places like
Mamandur and Padaveedu, he spent his days in solitude,
chanting and meditating with unwavering focus.
Although he had never visited Tiruvannamalai,
he sketched an accurate image of Arunachala’s five
peaks, worshipping it alongside his deities. This
profound connection to the sacred hill foretold the
destiny that awaited him. He dedicated himself to
rigorous spiritual practices, including daily pujas and
intense chanting of the mahashodasi mantra. Despite
his family’s concerns over his health, Seshadri’s
determination remained unwavering.
Seshadri found solace in temples, where he
meditated for long hours, engaged in ritual worship,
and debated scriptures with learned scholars. His
spiritual discipline extended to bathing several times
each day, fasting regularly, and dedicating his nights
to meditation. Although some of his habits, such
as chanting in cremation grounds, were considered
unorthodox at best, Seshadri explained that such
places heightened spiritual intensity. Seshadri’s
devotion deepened when he began meditating near
a cremation ground by the Vegavathi River.
Despite objections from his family, Seshadri insisted
on the sanctity of such places. His relatives locked
him indoors to prevent his nocturnal wanderings, but
he used this time for deep meditation. Realizing his
unwavering resolve, the family eventually relented.
Sannyasa
During his wanderings, Seshadri encountered Balaji
Swamigal, a radiant, ascetic sannyasi. Filled with
devotion, Seshadri served the Swami with dedication,
performing even menial tasks with joy. Recognizing
his readiness for higher spiritual pursuits, Balaji
Swamigal initiated Seshadri into sannyasa, imparting
sacred mantras and guidance. This initiation marked
a transformative moment in the youngster’s life.
As a sannyasi, Seshadri radiated peace and equanimity,
inspiring those around him with his serene presence
and spiritual wisdom.
The Journey to Tiruvannamalai
Seshadri’s travels brought him to Tindivanam, where
long periods of silence earned him the name Mauna
Swami. There, he often fasted for days, subsisting on
very little, and spent much of his time in solitude. He
continued his travels to Tiruppathur and Padaveedu,
engaging briefly with relatives before moving on.
Finally, he arrived at Tiruvannamalai in 1889, drawn
by its sacred power. Locals were awestruck by his
bright presence and began seeing him as a divine
soul. Stories about him spread widely.
The Eccentric Saint
Seshadri’s striking physical appearance—a broad
forehead, half-closed eyes, and a golden aura—
contrasted with his dirt-laden, unkempt attire.
Despite his dishevelled appearance, his magnetism
captivated those who encountered him. He often
behaved like a child, laughing heartily, playing pranks,
and demonstrating a carefree disregard for material
possessions.
He was known to exchange new clothes gifted
to him for rags, indicating his utter detachment
from worldly concerns. Yet, his behaviour carried
profound spiritual significance. He greeted everyone
page 5
Seventh Day of the Kartigai Deepam Festival, 13th November 1880
he met with prostrations, seeing divinity in all forms,
while exposing hidden flaws with piercing accuracy.
His ability to reveal truths left people awestruck and
often transformed their lives.
Seshadri’s attitude to food reflected his transcendence
of physical needs, and he sometimes fasted for
months and at other times ate copious amounts of
food. He would often scatter food as offerings to
unseen beings, explaining that it was to appease devas
and bhutas.
One notable incident involved Seshadri consuming
stale food offered by a devotee. His acceptance
of the offering was not only an act of grace but a
demonstration of his ability to transcend physical
discomfort and extend compassion to others.
Sleepless Awareness
Seshadri seemed to have transcended the need for
sleep, embodying the Bhagavad Gita’s ideal of one who
remains awake while others sleep. His detachment
from physical needs was remarkable for those who
lived in his midst, and almost no one ever saw him
sleeping. Whether in the dead of night or during the
overpowering midday heat, he maintained a state of
wakeful awareness.
Often, he entered states of samadhi, sitting
motionless for hours. At other times, he wandered
ceaselessly, as though propelled by a hidden spiritual
force. His sleeplessness became legendary, adding to
the aura of his otherworldly nature.
Tiruvannamalai in 1890, the year after Seshadri Swami’s arrival
Sacred Bedding
A wealthy devotee once gifted him a luxurious
bedding set, complete with cushions and pillows,
placing it in the Kambathu Ilayanar Temple, where
Seshadri frequently stayed. Although he occasionally
sat or lay on it, he often smeared the bedding with
mud and dirt. Over time, the bedding became coated
with grime, yet devotees regarded it as sacred.
The dirt and muck from the bedding were scraped
off and used as a cure for illnesses and possessions,
further amplifying Seshadri’s mystical reputation. At
night, he was often found at the Ilayanar temple; by
midday, at the beggar’s choultry. His disregard for the
luxurious gift symbolized his disinterest in material
comforts, as his rest was rooted in spiritual equanimity
rather than physical comfort.
Seshadri’s presence was seen as a blessing, especially
by the townsfolk of Tiruvannamalai. Traders eagerly
S
awaited his visits, as his entry into a shop invariably
brought a surge in sales. His touch transformed the
lives of the marginalized, from cart drivers to barbers
and even prostitutes, lifting them out of their despair.
After receiving Seshadri’s blessings, Judge
Sundaram Chettiar (who had donated funds for the
construction of the Ramanasramam Gosala in 1930)
was promoted to the prestigious position of High
Court judge—a rare accomplishment at the time
which the magistrate attributed to Seshadri’s blessing.
In another case, Venkatarama Iyer, a teacher
suspended from his job, feared permanent dismissal.
After a humorous encounter in which Seshadri
struck him with a slipper, Iyer received not a
termination letter but one announcing his promotion
to headmaster.
Even mundane acts seemed to carry Seshadri’s
grace. When Chokkalingam, a barber, shaved
Seshadri’s head, he immediately discovered a fiverupee note on the road—a small fortune for the
time.
From the moment Seshadri set foot in
Tiruvannamalai, his connection to Arunachala
became evident. He described the sacred hill as a
magnetic force that had drawn him irresistibly. His
arrival in these years preceding Sri Ramana Maharshi’s
advent, marked the culmination of his wanderings
and established him as a revered spiritual figure.
Seshadri Swami’s luminous presence graced the sacred
town, touching countless lives and illuminating the path
of devotion and surrender to Arunachala.1 —
This article is freely adapted from Seshadri Swami of Tiruvannamalai, S.A. Subramanian, 1998.
1
Announcement: Sri Chakra Puja Live Streaming
ri Ramanasramam is live streaming the Ashram Sri Chakra Puja on the first and last Friday
of each month. Daily live streaming Mon to Sat from 8 to 9.30 am and 5 to 6.45 pm
IST continues and includes the Vedaparayana, puja and Tamil Parayana. (No streaming on
Sundays) To access videos, go to: <https://youtube.com/@SriRamanasramam/videos>
page 6
(to be continued)
Iconography of the Mother’s Shrine: Surya
Surya
T
he worship of
Surya, the sun
god, holds immense
significance
during
the harvest festival
celebrated in Tamil
Nadu in mid-January.
Surya, also known as
Aditya, Bhanu, Ravi, and
Bhaskara, symbolizes
the life-giving force that
sustains the earth. He is depicted riding a chariot
drawn by seven horses, representing the seven
colors of the visible light spectrum and the seven
days of the week. This imagery underscores his
role as the source of light, energy, and time.
During Pongal, Surya is venerated as the provider
of agricultural abundance and prosperity. The
festival’s second day, Thai Pongal, is dedicated
to expressing gratitude to Surya. Devotees offer
a special dish, also called Pongal, made of newly
harvested rice, jaggery, and milk, as an offering to
the deity, acknowledging the vital role of sunlight
in nurturing crops and sustaining life.
The reverence for Surya is deeply rooted in
ancient texts. The Rigveda praises Surya as the
“dispeller of darkness” and the embodiment of
knowledge and life. He is seen as the “eye of the
universe” in the Mahabharata, symbolizing spiritual
enlightenment and emancipation.
Surya’s connection to the Pongal festival is
commemorated on Makara Sankranti day when
the sun’s transition into the zodiac sign of
Capricorn takes place. This event is considered
auspicious, signifying the end of winter and the
beginning of longer, warmer days, crucial for the
growing season.
The Mother’s Shrine Surya icon stands just to
the right of the main entrance, facing the sanctum
sanctorum. —
Events at Sri Ramanasramam: Nataraja Puja
T
he last day of Margoli, Bhogi fell this year on the Full Moon Day, Monday 13th January. Devotees gathered
in the Mother’s Shrine in the early morning for Arudra Darshan with abhishekam of Lord Nataraja as the
Vishnusahasranam was recited in Bhagavan’s Hall. Final arati took place around 5.30 am followed by puja at the
westward facing Arunachaleswarar icon behind the sanctum sanctorum. —
page 7
RAMANA REFLECTIONS
Piercing the Veils of Ignorance
F
or many, a crucial moment in coming to Bhagavan
is the first glimpse of the Wellings Bust or one
of the other of Bhagavan’s photo portraits which
invariably capture the softness of the Sage’s eyes.
Communicating the unconditional love of a mother,
Bhagavan’s eyes can warm even the coldest of hearts.
While Bhagavan embodied the path of jnana, if ever
there is a good reason to take the path of bhakti,
page 8
glimpsing a close-up of Bhagavan’s face will give
sufficient cause. But here is the thing: Drawn though
we may be to the compassion of Bhagavan’s eyes,
there’s another quality in them that over time never
fails to impact the devotee, namely, their clarity. In
studying Bhagavan’s eyes, we see there is nothing in his
form that is out of place. His eyes reveal one who has
resolved his doubts and is seeing clearly where no trace
of delusion or deception remains. His are the eyes of
one who has seen through the delusion of a separate
self and through the identification with the body.
The love of an ordinary mother could be said to be
a form of clarity. The mother’s gaze communicates
the clarity of intention made pure by the love she
feels for her child. Bhagavan’s gaze communicates a
clarity of intention made pure by the love he feels for
all devotees and indeed, all beings. Bhagavan’s clarity,
born of the absence of any separation, expresses a
perfect non-differentiation between himself and the
entirety of creation, the highest form of human love.
Non-Clarity
If studying the image of Bhagavan’s countenance
induces us to long for this clarity, it is because we hope
to be free of the pain that comes with the abiding
illusion of separateness. And yet, we cling tenaciously
to our separateness.
The problem with non-clarity is its self-concealing
nature. We do not know that we are not seeing clearly,
nor do we know to what degree our not seeing harms
us. The blind spot of non-clarity perpetuates itself,
and we remain ever unaware of what we are missing
or failing to understand. In other words, we cannot
see what we are not seeing, nor do we realize there
is something we ought to be seeing . This insidious
aspect of non-clarity keeps us trapped, limiting our
perception, understanding, and spiritual progress.
By tradition non-clarity is referred to as ignorance
or avidya1. A fundamental misperception of the
phenomenal world and of the Self, avidya encompasses
misconceptions, illusions, and false beliefs, and causes
us to mistake what is impermanent as permanent.
Avidya combines a (‘not’) and vidya (‘knowledge’), rooted in the
Sanskrit word vid, meaning ‘to know’.
1
The Katha and Mundaka Upanishads compare it to
blindness, where we take illusions for reality in the
form of subject-object distinctions.
The Magic Show
Tradition makes use of the metaphor of a magician’s
performance to illustrate the nature of illusion and
ignorance. Suppose someone sitting in the audience at a
magic show notices a small entrance leading backstage.
By entering unnoticed, he is privy to the secrets of
the magician’s tricks. His privileged perspective from
behind the stage reveals the mechanisms—hidden
holes, strings, false bottoms—that the magician uses
to create his illusions. Immediately, the observer’s
fascination for the magician dissipates and the
performance is stripped of its mystery. What had
moments before appeared astonishing and wondrous
now seems hollow and meaningless, an empty show,
replete with guile and deception.
From his vantage point behind the stage, the observer
looks out at the audience and recognizes their blind
admiration and delight, recalling how he too had
just been among them, marvelling at the wonders
presented on stage. Moved by compassion, he reflects
on how easily he and others are deceived by these
appearances. Resolving never to fall for such illusions
again, he leaves the performance disenchanted.
Later, he meets a friend who is still enthralled by
the show, who cannot understand the observer’s lack
of enthusiasm. The friend, attached to the joy of the
performance, explains that by seeing too clearly, the
observer has ‘missed the show.’ The observer, however,
is happy to have discovered how understanding the
illusion of the magic show helps him see through the
veils of everyday life, demonstrating the hidden nature
of ignorance and the value of clear-seeing and its
capacity to expose the void behind appearances.2 The
Vivekachudamani comments:
All these magical creations which the illusion of the mind sets forth as the
universe are found to have no real existence and become untrue when the
Truth behind them is realized. In the non‑dual Brahman the threefold
reality of seer, sight, and seen does not exist. It is the substratum into
which ignorance, the root cause of illusion, is absorbed, like darkness
into light. Like oceans that endure to the end of time, the Truth of the
One remains single, complete, absolute, inactive, unqualified, changeless,
formless. Where, then, can there be talk of duality? 3
Maya and the Root Ignorance
The magic show of life is the one we all participate
in, namely, the spectacle of egoically driven existence.
The root delusion of life in the world is the illusion of
a separate self. But where does it come from? And how
do we unknowingly trick ourselves day in and day out?
Tradition tells us that the true magician behind the
scenes of our life is born of our clinging. Driven by desires
and attachment, we unwittingly create the show of egoic
existence, ever striving to acquire the longed-for and
avoid the dreaded. If maya is the power that veils the true
nature of the Self and projects the phenomenal world
Freely adapted from the ‘Prologue’ of The Magic of the Mind, a
text based on the Kalakarama Sutta.
3
From Bhagavan’s translation of Vivekachudamani, in The Collected
Works, p. 253.
2
Similes from Bhagavan: Carrying Our Luggage
F
irm and disciplined inherence in the Atman without giving the least scope for the rise of any
thought other than the deep contemplative thought of the Self, constitutes self-surrender to the
Supreme Lord. Let any amount of burden be laid on Him, He will bear it all. It is, in fact, the indefinable
power of the Lord that ordains, sustains and controls everything that happens. Why then, should we
worry, tormented by vexatious thoughts, saying: `Shall we act this way? No, that way,’ instead of meekly
but happily submitting to that Power? Knowing that the train carries all the weight, why indeed should
we, the passengers travelling in it, carry our small individual articles of luggage on our laps to our great
discomfort, instead of putting them aside and sitting at perfect ease? — Who Am I? §18
page 9
onto It, maya is the sorcerer that creates the appearance
of something where in reality there is nothing.
Maya is a dependent reality that exists only in relation
to the Self. Hence, maya and avidya form the basis for
how the infinite, undivided Self appears as the finite,
diverse world and why we mistakenly identify with the
small self. Bhagavan adds:
The ego identifies itself with the body, and so loses sight of the Self. The
result of this inadvertence is ignorance and the misery of life. Ego arising
from the Self is birth. Thus, it may be said, the birth of the individual
has killed the mother. The desire to regain one’s mother is the desire to
regain the Self, which is the same as realising one-self, and the death of
the ego; this is surrender unto the mother, so that she may live eternally. 4
The Upanishads, like the Gita, and Brahma Sutras,
emphasize maya’s twofold power: it veils the true
nature of the Self, preventing us from perceiving the
underlying unity of existence (this is its concealing
power5). And it projects the illusory appearance of the
universe, creating the perception of duality, diversity,
and multiplicity (this is its projecting power6).
Consider the classic analogy of the rope and the
snake. In dim light, one may mistake a rope for a snake.
The snake does not exist independently; it is merely
a projection upon the rope. Similarly, the world and
the separate self are projections upon the Self. In
Bhagavan’s Atma Bodha, we hear the following:
Just as in darkness a post is mistaken for a man, so is Brahman in
ignorance mistaken for a jiva. If, however, the true nature of a jiva
is seen, delusion vanishes.7
But why should a post be taken for a man or the rope
be seen as a snake?
In the latter, one obvious reason is that the rope is
snake-like in its shape. As mammals, we are hard wired
to be on guard for snakes. But still, why would we not
be able to make this distinction in every instance? Why
are we so easily tricked?
Perhaps it is because at just that moment, we are out of
sorts, are jittery, nervous, anxious or discombobulated or
distracted by thought. Or there is very little light and we
are a little spooked by the approach of night. In times of
relaxation and calm, our body, mind and vision function
Talks, §16.
Known traditionally as avarana sakti.
6
Known traditionally as viksepa sakti.
7
Atma Bodha, §45,
4
5
page 10
optimally and are thus enabled to avoid these distortions.
From a biological perspective, internal fears and
apprehensions change and often distort the way
we perceive the world. For example, when the
sympathetic nervous system is in a state of alertness
and readies itself for fight or flight, the organs of the
body are in an attenuated state, prioritising the quick
reflex response to an approaching danger. This can
cause changes to cognition and perception.8
But what would cause our autonomic nervous
system to be in an ongoing state of alertness, even at
times when there really is no threat?
Here we come to one of the root causes of projection
and perceptual distortion: our vision is clouded by
samskaras and defilements from the past. Ego is a
magic show born of these defilements. The magic
show impacts even the most well-intending devotees
and none of us is spared the fraud, save Bhagavan.
Any progress on the spiritual path seems to raise the
stakes in respect of ego’s cleverness. Hence, we are
susceptible to being tricked every step of the way.
To make matters worse, ignorance—often perceived
as a passive lack of knowledge—has a deeper and more
deceptive dimension: it is frequently deliberate and selfIn the modern world, the ‘approaching danger’ appears ever
present from the nervous system’s point of view. Being late for
the train or greeting our boss in the morning can trigger sympathetic nervous system responses that put the organs of the body
in a state of heightened alertness and trigger what we conventionally call anxiety or stress.
8
chosen, born of narcissistic motivations to increase our
sense of self-worth, to gain a sense of security, to improve
our self-image, or any number of other egoic incentives.
One way we are tricked is by grasping at the gross in
an effort to satisfy the subtle longings of the heart. If
our sense of self-worth is tied to a bank account, for
example, then spiritual fulfilment will ever elude us as
no matter how much the account grows, satiation never
comes. The same applies to knowledge, status or any
quantifiable metric. No matter how great the sum, no
lasting satisfaction can result.
The ego is the supreme magician, and never runs
out of scenarios to entrap us. Even those who think
of themselves as people of faith fall prey to its tricks.
Self-Preferential Faith
In the recent fires in Los Angeles where 100,000
people were evacuated, there were those who refused
to leave affected areas and paid for this decision
with their lives. Many felt they could stay back and
rely on prayer to protect them. On the face of it, this
might look like faith in action. But family members
and authorities pleaded with those who resisted
evacuation, complaining that their actions put firstresponders at risk. They noted that if the fire moved in
their direction, fire-fighters and other first-responders
might feel obliged to try and rescue them.
Here we are reminded of the parable of a man who
lived alone in his house in the floodplains. One day
when the floods came and his house was about to be
surrounded by water, the police arrived by car to carry
him to safety, warning, “The dam is going to break.”
The man refused their help, saying, “God will take care
of me.” The waters rose and flooded the house, so the
authorities came a second time, this time by boat, warning,
“The dam is going to break.” The man refused their help,
saying, “God will take care of me.” When the whole
house was underwater and the man sat on the rooftop,
the authorities came a third time, this time by helicopter,
warning, “The dam is going to break.” The man refused
their help, saying, “God will take care of me.” Finally, the
dam broke, and the house and man were swept away by
the torrent. When the man entered heaven and met the
Creator, he complained, “I put all my faith in You, but
You let me down”. God responded, “I sent you a car, a
boat and a helicopter. What more was I supposed to do?”
This story reveals the ignorance brought about not by
any trick of the eye but by a trick of the ego. If blind
faith is shot through with ignorance and too, with
conceit, it is very often because some form of magical
thinking has entered the equation. In the case of the
California fires, we might imagine that our relationship
with God is special—that we are not like the other
100,000 who, lacking sufficient faith, must evacuate their
homes. If we imagine that we live and operate under
special circumstances in relation to the divine, this is an
indication that our pride and self-conceit is posing as
faith. This is a case of the snake presenting itself as a
rope. An inflated faith born of pretension may cause us
to ignore facts or ethical imperatives. Here we have to
take in the whole picture. We are not living in isolation
but within a social system that provides emergency relief
for citizens in distress. Acknowledging the consequences
of our actions would, in this case, compel us to consider
how our decision to stay back might impact others, not
Events at Sri Ramanasramam: Sivaprakasam Pillai Day
O
n full moon day, 12th
Jan, Sivaprakasam
Pillai Day was observed
with the singing of his
verses on Bhagavan.
This great devotee wrote
hundreds of verses on his
life with Sri Bhagavan, many of which are considered treasures and some of which are yet to make it into print. —
page 11
least of all, first responders. If ignorance is often tied to
what we make a show of, the true test of faith does not
manifest outwardly and visibly, but silently within.
The False-Hard Way
The trickery of the ego blinds the sadhaka in other ways,
even in more subtle ways. There’s the account of the
tapasvin who made the commitment to hold his right arm
in the air for eleven years. Arguably, some benefit must
come from putting forth the effort to maintain such a
challenging practice day in and day out for years on end.
But the tapasvin never stopped to consider that having his
arm in the raised position is not on its own karmically or
spiritually advantageous. Nor is having it in the lowered
position karmically or spiritually detrimental. Rather than
putting all that energy into placing his arm in a position
counter to its habit, he could have put that energy into
placing his mind in a position counter to its habit. The
mind in its habitual state, namely, compulsive thinking, is
karmically and spiritually detrimental, while coaxing the
mind into a position it is not used to, namely, stillness, is
karmically and spiritually beneficial.
If the tapasvin sees himself as a great yogi by virtue
of the severity of his discipline, he may not be aware
that by such exertion, he is doing what is difficult in
order to avoid what is necessary. What is necessary is
investigating the heart to free it of defilements and
rid himself of the I-am-the-body illusion. This is the
only true tapas, Bhagavan tells us. While Bhagavan’s
work involves discomfort, it is a discomfort that leads
to healing and wholeness, whereas holding one’s arm
in the air does not appreciably aid one in freeing the
heart of its karmic accumulations.
Invested in his exertion, the tapasvin imagines he is
doing the work that leads to liberation, all the while
the illusion of separateness remains untouched within.
Ignorance can be wilful and self-reinforcing, fuelled
by the fear of facing deeper truths about oneself.
Bhagavan never promoted bodily mortification but
ever reminded us that liberation comes from stilling
the mind and cleansing the heart through direct,
inward inquiry. The same applies to any spiritual
accomplishment or outward action that displaces
inward investigation. Bhagavan comments:
Accomplishments which appear and disappear, being the effect of
maya, cannot be real. They are accomplished with the object of
enjoying fame, pleasures, etc. Union with Brahman is the real
aim of all accomplishments. This is the state of liberation (aikya
mukti) known as union (sayujya).9
If the sadhaka who held his arm in the air for eleven
years did so with the intention of stilling his mind,
then his practice could be said to have merit. But
Bhagavan would still ask, why all this extra effort? Put
that energy into the one practice that matters and
avoid any misdirected exertion.
A commitment to extreme austerities may overlook
the deeper layers of ignorance that bind the heart and
mind and may stem from a mistaken belief that selfimposed hardships lead to liberation.
Most of us are guilty of this form of ignorance, namely,
unconsciously postponing the painful work of the heart
in order to maintain and uphold the egoic status quo, i.e.
leaving wounds and defilements unhealed, leaving life’s
single most important call unanswered. —
(to be continued)
9
Spiritual Instructions, Chap IV, §10.
Events at Sri Ramanasramam: Ramaswami Pillai Day
S
ri Ramaswami
Pillai Day was
observed at his
samadhi with puja
and the distribution
of
prasad
on
Sankranthi Pongal
Day, 14th January
2025. —
page
page 13
12
Events at Sri Ramanasramam: Maattu Pongal
M
aattu Pongal is a sacred celebration honoring cows for their vital role in maintaining the life of the community.
Revered as symbols of abundance and sacredness, cows are often associated with Kamadhenu, the divine wishfulfilling cow. Pujas are conducted at the Ashram to invoke blessings, and the cows are offered prasadam, including
sweet rice, bananas, and sugarcane, and are accompanied by prayers for prosperity and harmony. Following Sankranthi
Pongal puja the day before in the Mother’s Shrine, Maattu Pongal began with Nandi puja in the Mother’s Shrine
followed by Lakshmi puja at her shrine, gosala puja in the Ashram Gosala, and then feeding the cows in the gosala
compound. The final event took place at the old age home for the Ashram’s cows, called the Samudram Gosala. —
Sadhu Natanananda’s Upadesa Ratnavali §20
Jivas descend into a lowly condition because they deviate from their original state of the Self.
Because he has fallen from the fearless state of the Self, the soul, feeling itself low and mean, undergoes
the suffering of birth and death. The one who falls from his true status is like the
[discarded] shaven hair of the head. — GVK §607
J
ust as hair is highly prized while on one’s head and is unfit to rest one’s feet on when cut or fallen from
the scalp, a jiva, arising from the pure pristine state of the Self, is regarded as lowly and unworthy when
fallen from his original state in the Self. —
page 13
page 13
Events at Sri Ramanasramam: Ashram President’s Address to the Global Online Satsang
S
ri Ramanasramam President Dr. Venkat S. Ramanan gave the final address to those gathered around the world for the
Global Online Bhagavan Sri Ramana Maharshi’s 145th Jayanthi Celebrations on 19th January 2025. The President’s
talk highlighted the relevance of the Maharshi’s timeless teachings for contemporary youth. Rooted in self-inquiry and
non-duality, Bhagavan’s teachings offer practical tools for young people in navigating the many challenges they face today.
Bhagavan’s simple yet profound teachings encourage self-discovery through inquiry, fostering resilience and inner peace.
Silence and meditation are emphasized as paths to clarity amidst life’s pressures, while non-duality inspires inclusivity,
empathy, and a sense of belonging in a world that is increasingly complex. Bhagavan’s life exemplifies simplicity, offering
an antidote to consumerism. His teachings on detachment from outcomes (nishkama karma) can help the youth of today
reduce anxiety and cultivate resilience. Dr. Anand highlighted current Ashram initiatives to spread Bhagavan’s teachings
globally, including multilingual websites, social media outreach, book publishing, and educational programs. The Ashram’s
health care services and technological advancements reflect Bhagavan’s spirit of universal relevance. Dr. Anand concluded
by urging continued dissemination of Bhagavan’s teachings, fostering spiritual growth and harmony worldwide. —
[For the President’s complete address, see: <https://youtu.be/iSv9UwM4JBg?feature=shared>. For the complete Global Online satsang, go
to: <https://www.youtube.com/live/mVRu_b55KFo?feature=shared>.]
In Focus: January Edition
F
or the January edition of In Focus, copy the
following URL into your browser:
<https://youtu.be/v8KKPUxYMf8?feature=shared>.
Events at Sri Ramanasramam: Arunachalesarar Pradakshina
O
n Kanum Pongal, the morning of 16th January,
Lord Arunachaleswarar made the circuit of
Holy Arunachala, stopping at Sri Ramanasramam
where President Venkat S. Ramanan and devotees
eagerly received Him with dhotis, saris and garlands.
The entourage then proceeded around the Hill making
stops along the way for the benefit of devotees. —
page 16
14
Publisher: Dr. Venkat S. Ramanan
saranagati@gururamana.org
Best Shot: Pongal Kolam
I
Dr. Carlos Lopez
n ancient times, it was believed that by demarcating
certain physical spaces on earth, the gods would appear.
In fact, the English word, ‘temple’, means ‘to demarcate’
(and comes from the same root as ‘template’). Thus, kolam,
the intricate, geometric designs (called rangoli when of
various colours) created outside the threshold of a home,
sanctifies the immediate surroundings, transforming the
ground into sacred space where the visitor pauses before
entering a household. These intricate designs are not
merely decorative but make way for auspicious energies to
enter the home and usher in fortune and prosperity.
Sacred kolam serves as an offering to Goddess Lakshmi, the
goddess of wealth and good tidings, a token of gratitude
for her abundant blessings which bring a plentiful harvest.
Rooted in agricultural traditions and especially prominent
during Pongal (the harvest festival that celebrates nature’s
bounty), kolam honours the earth’s sanctity, blending
spirituality with daily life. Made from rice flour and natural
powders, kolam also serves an ecological purpose, feeding
small creatures like ants and birds, subtly reinforcing the
harmony between humans and nature. —
Obituary: Smt. Heike Hildebrand
B
orn 7th April 1933 in Berlin, Smt. Heike Hildebrand made her home in Tiruvannamalai
following a call from Ramana Maharshi through the well-known Wellings Bust which
hung in her flat. A voice from the photo seemed to say, “Why wait any longer? Come live at the
foot of Arunachala!” She heeded the call and came to settle near the Ashram in 2008.
Daughter of Lucy Ma (Lucy Cornelssen) who translated the works of the Maharshi into
German, Heike visited Ramanasramam during the decades her mother lived in Tiruvannamalai.
During these visits, she got to know the Maharshi’s family who accepted her as kin. After coming
to settle in Tiruvannamalai, Heike (also known as Snehajyoti) helped introduce Germans to the
Ashram and devoted herself to inter-religious dialogue. She also engaged in charity work, such
as supporting poor children with school fees. In her early life, she trained in music, journalism,
and anthropology, working as a concert singer, choir leader, music teacher, journalist, and public
relations manager. She gave birth to four children, fostering other youths besides.
Following a serious health diagnosis early in 2024 and given only a short time to live, Heike
continued to embody grace and faith. She passed away peacefully at her home in Sarvesha
Garden, Tiruvannamalai at 2 pm on Kanum Pongal day, 16th January 2025. Her seventeen years
in Tiruvannamalai left an indelible mark on the Ashram community, where her presence and
devotion were cherished. She will be missed by all who were blessed to know her. Smt. Heike
Hildebrand is survived by two daughters, Iris and Regine. —
16
page 15
Publisher: Dr. Venkat S. Ramanan
saranagati@gururamana.org