SARANAGATI SEPTEMBER 2024

SRI RAMANASRAMAM VOL. 18, NO. 9

Leaves of Ramanasramam Sergey Filatov

SEPTEMBER 2024 IN THIS
VOL. 18, NO. 9 ISSUE

Dear Devotees,
In this issue, we look at the life story of Andavan
Pichai, the South Indian saint who as a young girl In Profile: Andavan Pichai 3
had a vision of Lord Muruga and devoted her life Events in Tiruvannamalai: August Rains 4
to composing songs in his praise, and later won the Events in Chennai: Centenary Function 5
lauds of the great saints of her day. Late in life, she Announcement: Daily Live Streaming 6
came to Bhagavan Ramana and under his influence
Events in Sri Ramanasramam: Samvatsara Abhishekam 7
incorporated jnana marga into her life of devotion as
The Iconography of the Mother’s Shrine: Lord Nataraja 8
ongoing spiritual training.
Also in this issue, we present a postscript to the Sadhu Natanananda’s Upadesa Ratnavali §10 8
four-part series on simplicity and self-emptying that Simplicity and Self-Emptying in the Age of Quantity (Postscript) 9
was to conclude last issue in the feature entitled, Similes from Bhagavan: The Elephant’s Trunk 12
Ramana Reflections. In Focus: August Edition 13
For videos, photos and other news of events, go to Events in Tirukoilur: Arakandanallur Temple 15
<https://sriramanamaharshi.org> or write to us at The Leaves of Ramanasramam 16
<saranagati@gururamana.org>. For the web version:
Events at Ramanasramam: Kunjuswami Day 16
<http://sriramana.org/saranagati/September_2024/>.
In Sri Bhagavan,
Saranagati

Calendar of Ashram Events

1st Sept (Sun) Sri Bhagavan’s Advent Day 17th Sept (Tue) Full Moon, Tamil month Purattasi
2nd Sept (Mon) Sarva Amavasya, Muruganar Day 26th Sep (Thu) Punarvasu
6th Sept (Fri)Adikamakshi Temple Kumbhabhishekam 30th Sep (Mon) Pradosham
7th Sept (Sat) Vinayaka Chaturthi 2nd Oct (Weds) Sarva Mahalaya Amavasya
15th Sep (Sun) Keezhur Kumbhabhishekam (Tirukoilur) 3rd Oct (Thu) Navaratri Commences
15th Sept (Sun) Onam Festival, Pradosham 10th Oct (Thu) Durgashtami
16th Sept (Mon) Natarajar Abhishekam 12th Oct (Fri) Saraswati Puja

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 For Ramana devotees, there was no conflict in this dual devotion,
as they considered their guru an incarnation of Lord Muruga or
Lord Subramanya. Many reported visions of Sri Ramana as
Lord Muruga and readily surrendered their lives to him. Others
had dreams wherein Lord Subramanya appeared and directed
them to seek out Bhagavan. Even Bhagavan himself reported
dreaming of Lord Subramanya—particularly the deities of
Pazhani and Tiruchendur temples. Andavan Pichai’s life, as we
shall see, was a testament to the harmony between bhakti and
jnana, complementary paths leading to the same goal.]

O n 6th September 1899, the home of

Venkatasubbiar was filled with joy. An emerald
idol of Devi Maragatham, gifted by the Venkatagiri
Raja as legal fees to Venkatasubbiar, was being
installed in the family’s puja room. Venkatasubbiar and
his younger brother, T. Sankaranarayana Sastri, lived
together. Around 8 pm, as the installation ceremony
was concluding, news arrived that Sitalakshmi,
Sankaranarayana’s wife, had given birth to a baby girl
at her father’s house in Mylapore. Venkatasubbiar
was delighted and declared that Mahadevi had
been born into their family. However, Tiruvottiyur
Swami, who was present at the ceremony, lamented
that the child was a girl, interpreting it as a sign she
was destined for sannyas. Nonetheless, the family
named her Maragathavalli, believing her birth at such
an auspicious time was a blessing and that her life
IN PROFILE would be touched by divine grace. But little did they
know that the child would grow into a spiritual figure
revered by the great saints of the time.
Andavan Pichai Maragathavalli was Sitalakshmi’s second child. Her
first was a boy named Srinivasan, born in 1897. In
March 1901, eighteen months after Maragathavalli’s
[Andavan Pichai was a remarkable 20th century saint and birth, Sitalakshmi gave birth to another son,
composer, a housewife from Chennai, whose spiritual experiences Subramanyam. Tragically, Sitalakshmi passed away a
were profoundly deepened following a vision of Bhagavan year later when Maragathavalli was only three years
Ramana Maharshi. This vision became her initiation into the old. The girl’s father, Sankaranarayana remarried but
Gayatri mantra and imparted to her the knowledge of Vedanta, remained ever absorbed in his studies and spiritual
elevating her to the state of realization, where she experienced the practices, neglecting his new wife and the orphaned
unity of the jiva and Brahman. Although her devotion to Lord children. Sankaranarayana’s brother, Venkatasubbiar,
Muruga since girlhood remained unwavering, she embraced the however, loved the motherless children as his own,
path of knowledge under the guidance of Bhagavan Ramana doting on Maragatham perhaps even more than on his
while her heart continued singing the praises of Lord Muruga. own daughter. Nevertheless, their aunt resented the

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 orphans and ill-treated them. Maragatham and her two Pundit Bhatta Sri Narayana Sastri, he spent most of
siblings remember being scared and dejected during his time in his extensive library, immersed in study
this period and regularly would console each other, and meditation. Venkatasubbiar, on the other hand,
saying, “Be quiet. We have no mother to protect us.” was a devoted bhakta and musician, often performing
Maragatham’s father engaged a private tutor to educate Harikatha Kalakshepam on festival days. He was
her, but she showed little interest in formal education, generous and supported many students financially,
preferring instead to retreat into her inner world of ensuring they were well-educated.
devotion. Suffering from a speech impediment that Maragatham’s grandfather, Tandalam Ramakrishna
caused her to speak with a lisp, Maragathavalli was Sastri, was a Vedic scholar and recipient of the title
quiet and shy. Steadfastly avoiding her studies, her of Veda Nipuna. He had initially intended to remain
father nicknamed her Nirakshara Kukshi, meaning unmarried, but his guru persuaded him to marry
“one who knows not even a single syllable.”1 his daughter, Sundari. Despite the significant age
The family had a rich social, cultural, and spiritual difference between them, they were happy and well-
background, with its members well-versed in off, with properties along the Palar River.2
Sanskrit, English, and Tamil. The two brothers were One day, during a flood, Ramakrishna discovered a
prominent lawyers, with Sankaranarayana specializing palmyra box floating down the river. Inside, he found
in civil cases and Venkatasubbiar in criminal law. idols of Lord Venkatesvara, Sridevi, Bhudevi, and several
Sankaranarayana was a talented artist, creating large Saligrams. He considered these as divine gifts and began
paintings of deities like Nataraja, Rajarajeswari, and worshiping them, a practice that continues even now.
Gayatri. A scholar in Sanskrit, having studied under From her early years, Maragatham exhibited a natural
inclination towards religious matters and little interest
1 The Gift of God or Andavan Pichhai, Krishna Rao, Smt. Radha
and Dr., Divine Life Society, Sivanandanagar, U.P., 1983, p. 2. 2 The Gift of God, p. 4.

Events in Tiruvannamalai: August Rains

Dr. Carlos Lopez

R ain is heaven’s blessing transforming the earth into life and colour. Each droplet from the sky breathes vitality
into the soil, awakening seeds and refreshing a landscape weary from the warm South Indian summer months.
The countryside is filled with dazzling hues, where sunrise and sunset bring skies of gold, pink, and violet. Fields
once parched now glisten with abundance as crops drink in nature’s bounty, and rivulets carry the water of life to
every corner of the landscape, infusing the natural world of plants and animals with serene yet powerful energy.
August of 2024 in Tiruvannamalai has been one of the rainier Augusts in living memory. Pali Tirtham is almost full
and Tiruvannamalai’s Samudram lake is slowly filling up. —

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 in worldly matters. However, when she was still a child, as a twelve-year-old boy, who approached her slowly,
a relative on her mother’s side named Guruswamy, playing with His peacock. He took her hand lovingly,
promised Maragatham’s grandfather that he would marry assured her of His affection, and initiated her into the
her to his own son, Narasimhan. Although Narasimhan Shadakshari Mantra4, writing ‘OM’ on her tongue with
was reluctant, he agreed due to his father’s promise, and His Vel (spear, Lord Muruga’s signature weapon). He
they were married in April 1908 when Maragatham vanished, promising to meet her again, leaving her with
was not yet nine years old. While child brides often an overwhelming sense of His presence in her heart.
remained with their parents until puberty, Maragatham When Maragatham recounted the experience to her
immediately joined her husband’s household. Despite grandmother, she was instructed to keep it a secret
her timidity, Maragatham dutifully fulfilled her role as a from her in-laws. However, her grandmother was
daughter-in-law. On the wedding day, her father adorned delighted to see her speak and sing so fluently, a great
her from head to feet with jewellery and gave her advice contrast to the young girl who previously struggled
on how to conduct herself in her new home. She was to speak at all. Her grandmother then sent her to her
also given a dowry of two bungalows.3 father, who was surprised and overjoyed to hear his
daughter speak free of any speech impediment. Her
First Vision
biographer describes the moment:
Six months later during the Navaratri celebrations of
Sankaranarayana Sastri was in his library, deeply absorbed in his
1908, Maragatham was taken to her father’s house, where
studies, when his attention was diverted by the unusual occurrence
her grandmother, a great devotee of Tiruttani Muruga, of someone entering the room, for nobody disturbed him when he
also lived. Throughout her childhood Maragatham had was working. Looking up, he saw his daughter Maragatham
listened to her grandmother’s tales of the greatness standing by his side, looking uncharacteristically serious. Sastri
concerning Lord Muruga. One day, while lying beside was puzzled and asked her what the matter was. Maragatham
her grandmother, Maragatham had a vision of the Lord
4 In the Siva Purana, it is Krishna who teaches the six-syllable
3 The Gift of God, pp. 4-5. mantra, Aum Namah Sivaya.

Events in Chennai: Centenary Function

A s a part of the culminating events of the Sri Ramanasramam Centenary Celebration, Maestro Isaignani Ilayaraja and
Ramana devotees of Chennai held a special day of devotion and spiritual upliftment on Saturday, August 17, 2024;
The venue was the Kuchalambal Wedding Hall, in Chetput. Aksharamanamalai was intoned and recited by participants
followed by a musical performance by Sikkil Gurucharan. Dr. Venkat S. Ramanan, President of Sri Ramanasramam
delivered the inaugural address. Ilayaraja and Ashram manager, Sivadas Krishnan gave speeches as well. —

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 replied not in words but with a song. The strangeness of her
behaviour was overridden by the profound meaning of the song
she had sung. The scholarly Sastri understood the eternal truth
implicit in the lyrics of the song, the truth sought by spiritual
seekers and saints. When her song ended Sastri said to his
daughter, “Brilliantly composed and beautifully rendered. Tell
me, when and where did you learn this song?” She told him,
“It was that payyan (‘boy’) whom they all worshipped as Lord
Muruga. He appeared in my dream last night and graced me.
The song came into my mind on its own,” she replied simply.5
The first line of the song Maragatham sang to her
father was:
In the beginning, there was only one. It became two and then three
and then many.
Her father understood the meaning. ‘One’ represented
the eternal reality, Brahman; ‘two’ represented Siva and
Vishnu; ‘three’, the addition of Brahma, the creator;
and ‘many’ symbolised the different forms of God.
With her lisp now gone, Maragatham’s speech became
poetry, and she was recognised for her eloquence as a
poet-saint. Her father asked her to compose and sing
Andavan Pichai and her husband
songs, which she did spontaneously, impressing the
family with profound and beautiful compositions. She
was nicknamed Valli, after Lord Muruga’s consort, On some occasions, the garland of songs would be colourful and
long. He had entered my heart long before this body was given
and her devotion to Lord Muruga deepened with each
in marriage. The heart was ever with my Lord secretly enjoying
passing day. She began composing songs in His praise,
His blissful presence. Once the Lord entered the secret chamber
which flowed effortlessly from her heart. One of her of my heart, there was no room there for anything else, like
earliest compositions reflected her deep yearning for father, mother, husband, family, relations, name and fame, joy
Muruga, whom she likened to a precious pearl found and sorrow, love and hatred, anger and greed and jealousy. This
in the ocean of wisdom. She sang of her fear that experience of mine found expression in a song.6
the five senses, the illusions of life, or the destructive Family Life
ego might take this pearl away from her. She implored
Maragatham’s family life was not easy. Despite being
Muruga to guard the pearl and keep it locked within
married into a large, wealthy family, she bore many
her heart. In her own words:
burdens. When at the age of thirteen, her first child
I was not even nine years old then and could not even speak clearly. was stillborn, the doctor predicted she would never
But once Muruga took me into His fold with abundant love, He
have children again. There were calls for Narasimhan
saw to it that songs came out every day to be offered unto Him.
5 The Gift of God, p. 6. 6The Gift of God, from ‘Foreword II’ by Andavan Pichai, pp. x-xi.

Announcement: Daily Live Streaming

Ramanasramam is live streaming each day, 8-9.30 am and Mon-Sat, 5-6.45 pm
IST, which includes the Vedaparayana, puja and Tamil Parayana. To access
Ashram videos, go to: <https://youtube.com/@SriRamanasramam/videos>

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to take a second wife, but he refused, saying, “Children More children followed: Shankar in 1919, Kalpagam
or no children, I will never marry a second time.” in 1921, Ganapathy in 1923, and Seshagiri in 1924. In
By God’s grace, five years later in 1917, Maragatham’s 1924, after giving birth to Seshagiri, Maragatham fell
first son Guruswamy was born. Her father adored seriously ill. Despite her weakened state, she had a
the child. When Guruswamy was ten months old, vision of Bala Muruga on the night of Skanda Shashti.
Maragatham’s father fell seriously ill, and asked for his In the vision, she embraced a beautiful child who
grandson to be brought to him. So, Maragatham took identified himself as “Mal-Marugan,” the nephew of
the child to her father, not realising the seriousness of Lord Vishnu. This vision inspired her to compose over
his condition. He asked her to stay with him overnight: six hundred songs in praise of Muruga. However, her
Early the next day, he leaned against the pillow on his bed, from mother-in-law, concerned that the songs about “Aandi”
where he could see the first rays of the rising sun streaming in through (the manifestation of Lord Muruga as a beggar)
the window. He gazed at the sun for a while and then explained to would bring poverty to the family, forced her to take
Amma that the sun, who got his light from the source behind him, an oath not to sing or write about Muruga. Although
namely Lord Narayana, could be seen even with the naked eye, if Maragatham obeyed, she continued to feel Muruga’s
one was in union with the Supreme, the Light of lights. He repeated presence in her heart. 7 —
the Gayatri, extolling Lord Narayana enthroned in the sun and (to be continued)
asked her to repeat the same. He smiled, and with open eyes and
looking straight at the sun, left his mortal coil. 7 The Gift of God, p.8.

Events in Sri Ramanasramam: Samvatsara Abhishekam

T he eleventh anniversary of the Mahakumbhabhishekam of Sri Ramaneswara and Matrubhutesvara Shrines

was observed on Friday, 23rd August in the New Hall. Sankalpa and Mahanyasa japa began in the early
morning followed by homa at 8 am. Purnahuti at 10 am was followed by procession and abhishekam in Mother’s and
Bhagavan’s Shrines. It is hoped to renovate Sri Ramanasramam and perform Mahakumbhabhishekam sometime in
2025, being the 12th year, though no firm plans have been fixed yet. —

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 The Iconography of the Mother’s Shrine: Lord Nataraja

dance forms primarily include the lasya, a gentle

Lord Nataraja dance symbolizing creation, and the ananda tandava,
or dance of bliss, representing the destruction of
harmful perspectives and lifestyles. These dances
LORD NATARAJA illustrate the dual nature of Lord Siva—destroying
(nata meaning ‘dance’ to create and dismantling to rebuild.
and raja meaning Nataraja’s iconography typically depicts the four-
‘Lord’ or ‘king,’ thus, handed Lord in a Natya Shastra dance pose with the
‘the dancing Lord’) back left hand holding Agni (fire) and the front left
represents Lord hand in an elephant-hand or stick-hand mudra. His
Siva as the cosmic front right hand, in a fearlessness mudra, points to
dancer. His tandava, a sacred scripture, while the back right hand holds a
the divine dance, is musical instrument. His body, fingers, ankles, neck,
detailed in the Tevaram face, head, ear lobes, and attire are adorned with
and Tiruvasagam, where He embodies creation, symbolic elements, encircled by a ring of fire. He
preservation, and destruction. As one of the highest stands on a lotus pedestal, lifting His left leg and
forms of Siva, the bronze idol of Nataraja, such as subduing the dwarf demon Apasmara beneath His
the one at Matrubhuteswara Shrine, is venerated in right foot. The dynamic motion of His dance is
nearly all Siva temples throughout Tamil Nadu. His conveyed through His flowing, whirling hair. —

Sadhu Natanananda’s Upadesa Ratnavali §10

The flood waters of the rushing River Ganga

The Lord is always and everywhere bestowing His Grace on beings by shining in them as ‘I am’. Jivas stand immersed
in the ambrosial flood of Grace. Being deluded and suffering through illusion is foolishness, like perishing of thirst
while standing amid the flood waters of the rushing River Ganga.
— GVK §969

D espite being in the stream of grace, one is unable to quench the thirst of tapatrayam, the three types of
afflictions, namely, those caused by man, by God, and by nature, like being in a river unable to relieve
one’s thirst. Ever unchanging, space gives the other four elements—earth, water, fire, and air—a place to exist.
Similarly, unable to immerse themselves in permanent bliss despite remaining in the all-pervasive space of
consciousness, the nature of bliss, jivas get afflicted by the three above mentioned forces of nature. —

What a wonder it is that one seeks the Self without knowing the Self! What can we say of this? Know that this is like
a person in this enduring world standing [neck-deep] in water having his thirst unquenched. What else can we say?
— Sorupa Saram

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 Bhagavan’s teaching and the example of his daily
life illustrate that perfection is not about acquiring
more but about stripping away the unnecessary and
healing the heart and mind from their afflictions. This
process is internal and has nothing to do with external
accumulation. The allure of acquiring more—whether
material possessions or intellectual knowledge—
rests on the flawed assumption that ‘more is better.’
Spiritual freedom demands letting go, particularly of
unresolved internal issues.
In today’s world, addressing what we metaphorically
call the ‘black bag’ is more challenging than ever. But
what exactly is this black bag?
It can be thought of as the blind spot of the psyche,
a hidden force that influences our hearts and minds
without our conscious awareness. Despite its hidden
nature, its impact should not be underestimated. It
stands as an obstacle on the path because it enfolds the
Self, yet remains unseen. Why is it unseen? Because its
sources—early life wounds or samskaras from a time
before birth—are not conscious. This is how we manage
to deny its presence; yet it is the proverbial elephant
in the room, an amalgamation of samskaras with the
grammatical ‘I’ as its moderator.
As the saying goes, a house divided against itself cannot stand.1
The black bag symbolizes our separation from the Heart,
ever grasping for an independent status and calling itself
RAMANA REFLECTIONS ‘I’. This division is an obstacle on the path to the Self,
and penetrating the small self ’s defences is essential for
personal growth. As long as it remains unchallenged, true
Simplicity and Self-Emptying integration of the psyche is impossible. The black bag
projects its distortions onto the world, leading to false
in the Age of Quantity perceptions, anxiety, and low self-esteem. The small self
(Postscript) exerts a powerful influence, imagining through magical
thinking that it does not need the help of the Self within
but can function independently.

I
Discriminating the True from the False
n the previous issue of Saranagati, we completed
a four-part series on simplicity and self-emptying. Bhagavan’s inquiry helps us discriminate the true from
However, certain key aspects deserve further the false, distinguishing the samskaras of the black
elaboration. This postscript aims to revisit and deepen bag from the wisdom of the Heart trapped within.
our understanding of the reflections shared earlier, Samskaras and vasanas are the result of past wounds.
emphasizing the ultimate goal: embodying Bhagavan’s The pain of the black bag may drive us to the path,
simplicity—a heart and mind free from the agitations but we often mistakenly search outwardly, hoping to
of vasanas, samskaras, and other afflictions. 1 Matthew 12.25.

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escape the very thing we need to confront. Bhagavan stress and reward, resulting in hypervigilance5 and a
warns against this outward search, emphasizing that predisposition to anxiety. Such samskaras may impair
it leads to lives of futility and frustration. The Katha the brain’s ability to regulate mood,6 predisposing us to
Upanishad echoes this sentiment when it refers to depression and too, compulsive behaviours as we need
the Divine as having placed Itself at the centre of more stimulation to gain a sense of ease and well-being.
our being, and directed the six sense doors outwards, These impairments are healable if recognized, though
almost dooming us to search in all the wrong places: they may require sustained interventions, including
The Self is difficult to see, hidden in the secret place of the heart, regular meditation practice. Modern brain science notes
residing in the deep cave of the intellect, ancient. By knowing the brain’s remarkable ability to rewire itself.7 Regular
it through meditation and the practice of self-discipline, the wise inquiry, practiced in a supportive setting, can assist in
person overcomes both joy and sorrow.2 healing samskaras and reducing their influence on us.
The Greek tragedian of antiquity, Aeschylus, was aware Healing Unwholesome Mental States
of the dynamic of the black bag. He wrote, “The Lord Bhagavan’s inquiry is about not letting anything remain
would have us suffer into Truth.”3 Bhagavan reflected hidden from awareness. It helps us see through the
this idea when he told Swami Yogananda that suffering is aversion that resides in the black bag. When aversive states
the way to Realisation.4 What does it mean? Suffering can arise, they are often misattributed to external causes, but
lead to perfect wisdom if we are willing to sift through inquiry reveals their true origin, namely, mental states
the samskaras that envelop the Self, a process that born of samskaric imprinting. When aggravations leak
inevitably involves discomfort. out and are projected onto the world, ignorance appears
The Call to Inwardness yet again, imagining that others need reforming when
Samskaras adhere to the heart because they are wounds it is our heart that needs attention. Clarity here means
of the heart. The fairy tale about the princess kissing decoupling the link between unhappy mental states and
the frog signifies becoming intimate with the ugly to some object in the world they are being associated with.
recover our wounded innocence and gain freedom. These could be sounds, sights, mental images or the
In contrast, when we push unpleasantness into the faces of people we know.
black bag, we deceive ourselves into thinking we have Self-emptying as inquiry involves applying awareness
discarded evil and darkness—thrown them away. But to demystify the mechanisms of externalization. Seeing
where is this ‘away’ to which we imagine these things through the made-up self means recognizing it as just
disappear? It can only be in the recesses of the heart. another projection of the black bag. Looking outside for
This child-like impulse to make unpleasant things go someone to blame our suffering on is part of the root
away is the root mechanism of the black bag. ignorance that sustains the small self. Bhagavan teaches
As we saw in the last two segments, the black bag us that our problems can only be resolved within.
contains early life wounds that, if ignored, can distort The black bag has a replicating power, generating
our perception of the world. Fear, anxiety, stress, and fresh samskaras through unhealthy mental states. This
anger may arise in response to benign circumstances complicates the karmic picture as we are responsible
as the wounded psyche projects its unresolved issues 5 In hypervigilance the brain is wired to expect danger, causing the
onto the world outside. This can preclude higher adrenal glands to remain in a state of readiness, constantly releasing
stress hormones like adrenaline. This leads to a heightened state of
brain functions like compassion, forgiveness, and
alertness, where the body is always prepared for a threat, even in be-
empathy. For example, infant neglect can disrupt the nign circumstances. Over time, this can result in anxiety disorders
development of reward centres in the brain, leading and difficulty relaxing or feeling secure. The mechanism for this,
to long-term changes in how the body processes experts tell us, is the brain’s hypothalamic-pituitary-adrenal (HPA)
axis becoming overactive, leading to prolonged cortisol release.
2 The Katha Upanishad, Chapter 2, Section 1, Verse 12. 6 Early life wounding or neglect can cause inadequate dopamine
3 Agamemnon. and endorphin receptor formation.
4 Talks §107. 7 Called neuroplasticity.

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for the contents of our mind and heart moment
by moment. An old text reads: nothing that enters one
from outside can defile us; but the things that come out from
within are what defile us.8 We increase karmic liabilities
by continually pushing down samskaras of the black
bag. When negative mental states arise, it is our
responsibility to identify them and bring awareness
to them. Unhealed samskaras demand a mature
response—bringing the light of neutral awareness to
them through inquiry. A 20th-century sage aptly said,
if you kill out of anger, your enemies will be never-ending; if
you kill your anger, all your enemies are killed once for all.9
The more we deny the black bag, the more destructive
it becomes. Attributing our unwanted traits to others is
called scapegoating. This is where we blame a person
or group of persons for the problems we suffer.
Externalizing internal conflicts, fears, and frustrations
prevents any true resolution of them and perpetuates
the cycle of suffering and conflict. Those who
habitually engage in scapegoating are characterized by
the saying, instead of clearing his own heart, the zealot tries
to clear the world.10 Nietzsche commented on this same speed digital marketing of click-rate and views can
black bag dynamic: Beware that in your zeal to rid the world be particularly problematic. Algorithms can foster
of monsters, you don’t become a monster yourself. extreme views by continuously recommending
The Black Bag in the Digital Era content based on past interactions, where increasingly
One aspect overlooked in the first four parts is the extreme material is suggested. Isolation from balanced
interface between the neglected black bag and the perspectives fuels the black bag’s scapegoating
algorithm-driven digital world, where AI-monitored mechanism, making it difficult to discern between
device use magnifies the vulnerabilities of a wounded authentic and sensationalized information.
heart. Algorithms—AI’s instructions for directing online The Crisis of Consistency
media searches, among other things—are designed
The agitations of the black bag often manifest as
to exploit psychological weaknesses. They present us
unexplained emotional turmoil. When we experience
with content that intensifies the stress of the black bag.
strong emotions without a clear cause, we may fear
Algorithms leverage our cognitive biases, emotions, and
some deep flaw within us. To maintain appearances, we
behavioural patterns to keep us engaged, often leading
say the right thing but feel completely differently. The
us into echo chambers that reinforce our views and
exacerbate our wounds. AI analyses our preferences inconsistency causes inner conflict. Privately, we lament
and interactions to tailor content that resonates with our perceived hypocrisy, imagining it to be intrinsic.
and reinforces our views, keeping us engaged. Targeted Integrating the disparate aspects of the black bag is
content can trigger emotional responses that make us crucial for achieving balance. This involves identifying
more likely to click, share, and spend more time online. and accepting the samskaras within, leading to greater
For those with a congested black bag, the high- self-awareness and inner strength. Assimilation
allows for a more complete self, resulting in a deeper
8 Mark 7: 15.
understanding and more harmonious life. We heal
9 Dilgo Khentse Rinpoche.
10 Joseph Campbell. the black bag by being present to internal conditions,

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neither pampering ourselves nor being overly harsh in and earthly life; amrita is the elixir of life, namely,
our inward search. Silence is not merely the absence immortality; and the poison represents the cycle of
of speech, nor is simplicity merely the wearing of a samsara, the darkness of ignorance and death. Our
kaupina. Bhagavan’s Silence and simplicity arise from hubris leads us to seek immortality, aiming to be
a Heart fully known, seen, empty, and clean. Mahadeva Himself. In seeking higher truth, we must
Acceptance first confront and assimilate the poisons, namely, the
Paradoxically, when we accept ourselves just as we are, we are samskaras that arise from the depths of the heart.
enabled to change.11 When we accept our unwholesomeness, Swallowing the poison means becoming one with
seeing and knowing it as it is, without rejecting or judging what is most feared, namely, the defilements of the
it, it becomes manageable. In contrast, features of the heart, in order to become One with the Supreme.
heart and mind we push away are magnified. Our task is Goethe once said, where there is much light, the shadows
to make peace with the darkness within. are deepest. In trying to create a world composed purely
A Tibetan monk once shared that in Tibet, it was a of light, we must acknowledge the darkness that
tradition to ceremonially appease the fiercest and most accompanies it. The darkness must go somewhere
evil of demons in an annual ritual. When this practice but not knowing where it has gone is the danger. The
was discontinued in the late 1940s, it was only a few samskaras of darkness relegated to the depths of the
years later that the Chinese army invaded Tibet. The black bag, cover the Self. Bhagavan writes:
monk believed the two events were directly linked. A lamp shines, destroying darkness, with its light. So too
This story underscores the importance of destroying the enveloping darkness arising from inexplicable
confronting inner demons rather than ignoring them. ignorance, the Self, the pure light of knowledge, shines.13
We remember how in the Devi Bhagavatam12 the Refusing to confront the darkness within, refusing to
gods and demons in their quest to obtain amrita, accept ourselves as we are is where our trouble begins.
churned the ocean of milk. As they churned, many The Hungarian physician, Hans Selye remarked that
things emerged, including the deadly poison which the greatest stress and source of exhaustion in our
threatened to destroy the world. Lord Siva, in his world comes from trying to be someone other than who we are.
compassion, drank the poison to save the world. Ahimsa as a Spiritual Practice
The symbols of this great story have relevance for The path to the Self requires a deep encounter with
our discussion. The ocean is the unconscious; the the heart unburdened by samskaras. If we harbour
milk, a symbol of the mother, of earthly manifestation unhealthy feelings—hatred, anger, resentment—our
11 Quoted in the last issue from Carl Rogers, On Becoming a hearts are weighed down. Non-harming or ahimsa
Person, chapter 41.
12 And also in the Vishnu Purana. 13 Atma Sakshatkara, §50, from Collected Works, p. 160.

Similes from Bhagavan: The Elephant’s Trunk

L ike breath-control, meditation on form, incantations, invocations and regulation of diet are only aids
to control of the mind. Through the practice of meditation or invocation, the mind becomes one-
pointed. Just as the elephant’s trunk which is otherwise restless, will become steady if it is made to hold
an iron chain, so that the elephant goes its way without reaching out for any other object, so also the
ever-restless mind, which is trained and accustomed to a name or form through meditation or invocation,
will steadily hold on to that alone. — Who Am I? §12

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involves clearing the heart through wholesome we ought to destroy in others. I no longer believe that we can change
intentions. But how do we root out unhealthy anything in the world until we first change ourselves.14
intentions? By recognizing them and naming them When we witness violence in the world, our response
nonjudgmentally. If we act harshly toward others or should be to root out every trace of violence within our
indulge in gossip, our meditation will be impacted. hearts. The black bag is born of concretized pain longing
Non-harming is not just a social remedy; it is a to escape the traumatized psyche. If we see only hatred
personal, moral, and spiritual practice essential for in the world, it means we have not completed the work
any serious inquiry. If our minds are awash with within. The pain is great because we ignore it, pushing
ill-will, no meditation is possible, and Bhagavan’s it down. In extreme cases, this leads to inflicting pain on
inquiry will ever elude us. Unwholesome actions— others, which may grant some momentary reprieve in a
whether bodily, verbal or mental—generate negative primitive form of empathy. In such instances, however,
samskaras, while a life lived endeavouring to cultivate we need to learn how to be patient with and forgiving of
good will and favourable motivations helps us grow ourselves knowing that other mammals do this too. For
an inquiry practice that resolves the by-products of example, it has been observed that a rat that receives an
early life and transgenerational wounding. The first electric shock and bites an innocent neighbouring rat in
step in this work is acknowledging the non-necessity response does not manifest symptoms of stress. Studies
of unhealthy mental states and refusing to believe reveal that we are hard-wired to off-load pain in order
everything that the thinking mind comes up with. to avoid emotional stress.15 But even if scapegoating
We take up this practice intentionally, not trying to has a biological basis and brings relief in the short run,
get rid of hateful thoughts all in one go, but gradually it has disadvantageous effects in the long run. Humans
and non-coercively, naming them when they occur. as collaborative beings multiply their karmic liabilities
This requires great care so that the mind does not when aggressing on innocent others.
become aversive toward itself. All moments of If we see the world as cruel, it is our vision clouded
aversion are to be noted neutrally and acknowledged by the dilemma within. The world is as it is; it is our
without any tinge of judgment. A simple antidote perception that is distorted. We create a world according
to aversion is inserting a wholesome intention in its to prior knowledge and experiences, a reflection of the
place, like, for example, wishing well someone who samskaras within. Only when the black bag is empty
has been a positive force in our life. can the world be seen as it is. Bhagavan tells us:
Etty Hillesum, the Dutch Jewish writer who perished If you consider yourself the body, the world appears to be external.
in Auschwitz, offers a profound example of ahimsa. But when you are the Self, the world appears as Brahman.16
She refused to denounce her persecutors and, before If our black bag continues to grow, it is likely we are
her death, said: blaming others for the pain it causes us. The real culprit
As long as we go on condemning others, there will be no end to the 14 Etty Hillesum.
evil in this world. Instead, each of us must turn inward to root 15 Studies at Stanford University led by Robert Sapolsky.
out all the rottenness there, to destroy in ourselves all that we think 16 Talks §272.

In Focus: August Edition

F or the August edition of In Focus, copy

the following URL into your browser:
<https://youtu.be/fKEg22nXbwQ>.

page 13
is not our spouse, children, neighbours, local leaders repentance. If we inquire into darkness with the desire
or the people who live in another part of the city, no for it to be revealed, seen and known as it is,19 this is
matter how strong the appearance. The true thief is already repentance. Willingness to make amends for
the one that has taken charge of our heart and buried past mistakes is what allows for honest investigation
the Self in darkness. Bhagavan assures us: in the first place. As we have seen, Bhagavan teaches
When knowledge destroys ignorance, like the light of dawn us that knowledge destroys ignorance as surely as light does
scattering the darkness of night, the Self will rise like the sun in darkness.20
all its glory.17 Samskaras and vasanas accrue to the ego, whereas the
Digital Nomads Self shines of its own, free from karmic accretions.
A thousand likes and views on Facebook are not Freedom lies in uncovering what has been hidden
worth one quality face-to-face encounter with another for countless eons, clarifying our sight through the
genuine person. And yet, increasingly, we are unwilling wisdom of the Self, which remains buried—intact and
to make time for face-to-face encounters. Perhaps two unsullied—at the heart of the black bag. We remember
or three thousand likes and views will solve it? We how Bhagavan responded when the Maharani Saheba
are reminded of the beggar begging for copper coins asked if surrender could undo destiny. Bhagavan said,
not noticing that his hefty, tarnished begging bowl is Oh, yes! It can.21 In other words, that part of destiny that
fashioned from pure gold. We—digital nomads that we most needs changing for us to progress toward the Self
are—roam the vast reaches of cyberspace searching is alterable.
for what already lies hidden within us. All roads lead to Arunachala, but none bypasses the
black bag. If we avoid Bhagavan’s vichara and surrender,
Conclusion
avoid intensive meditation practice, avoid carefully
If we examine the salt doll of the Yoga Vashishta, we examining our motivations, intentions and unhealthy
see how her story reflects a spirituality of subtraction, mental states moment by moment, it is because we don’t
a willingness to descend into what is hidden to know want to make the descent into the black bag. The Ramana
it truly. Facing fears, inner conflicts, and unresolved way, however, is an interior path that leads us into the
wounds comes only by confronting the contents of black bag, where we will encounter all that lies hidden
the black bag. This is how we gain self-awareness and there, including the Pearl of Great Price at its core.
understanding leading to their mending and release. Might we learn to be patient enough to stop and
Our ascent is born from the insights gained through observe our reactivity, to cultivate sankalpas that pierce
this descent, harmonizing the hidden with the revealed. what lies hidden within, to be grateful our samskaras
An old saying goes, the darkness of ten thousand years are healable, to hone our intentions, to align body and
is banished by a single flame. The age-old darkness of mind, to regulate our device use, to bring awareness
the black bag is resolved by the light of awareness. to moments of indulging sense stimulation, to practice
Inquiry means shining the wisdom light of the Self
19 Traumatologists point out that strong emotionality from early life
on the ignorance of the ego, thus rapidly mending the samskaras may cause periods of neurological dysregulation and emo-
samskaras that compose it. How is that possible? Aren’t tional flashbacks, i.e. intense, sudden re-experiencing of emotional
samskaras debts to be paid from the ancient past? How states from unconscious early life events. Neurological dysregulation
can all the sins and wrongdoings from countless births refers to the impaired ability of the nervous system to regulate itself,
exacerbating the experience, making it harder to manage emotions
be set right merely by looking at them? and return to a state of calm. This cycle can contribute to chronic
Sin confessed is sin no more,18 goes a saying. stress, anxiety, and difficulties in daily functioning, and calls for simple
Transgressions grow by neglect and denial. The light daily neurological re-regulation exercises which include special breath
of awareness born of Bhagavan’s inquiry not only exercises, writing exercises, somatic healing, etc., though speaking
about such experiences alone may not prove as therapeutically effica-
scours the darkness but also wields the power of cious as previously imagined since these ‘memories’ are pre-verbal.
17 Atma Bodha §3, from Collected Works, p. 198. 20 Atma Bodha §3.
18 A common saying among Christians, drawing from 1 John 1:9. 21 See Saranagati, April 2023, p. 12, see also the August issue, 2024.

page 14
daily gratitude, and to give increased time to meditation qualitative, the bliss of being, emerges for the first
and inquiry practice. time and the need to want or reject anything slowly
Desperate measures are called for in desperate times. fades away. Here we begin to emulate the wise king
These times of significant change across the spectrum of the Mahabharata who, upon hearing that a foreign
of human experience call on us to make a supreme army had just invaded the realm, was unmoved and
effort. In a world of contention that sometimes feels simply carried on with what he was doing. Half an
like it is reaching the breaking point, the organs of hour later, upon hearing that the earlier report was a
distraction are so powerful that we could easily carry false alarm, the king was unmoved and simply carried
on covering over the black bag till the end of time. But on with what he was doing.23
we do so at an exacting price, namely, surcharging our As we do this work, we grieve for what has been lost—
internal uneasiness born of samskaric accumulation. the many years, and we might say, many lifetimes. We
The stakes have never been higher. We must meet redouble our efforts, first to save ourselves, knowing
the demands being made on us with firm conviction that when we break the chains of blame, shame, and
and follow Bhagavan’s path like sadhakas of old who judgment within, the collective is transformed as well.
vowed to give it their all until the last breath without regard Bhagavan tells us, the journey to Self-realization is the
for life and limb. greatest service we can render the world.24
It has been said that the privilege of a lifetime is to become By taking up this work, even just a little, the Ramana
who we truly are.22 When we become non-excitable and path becomes more familiar—something that
non-reactive, we are at peace with the world and the belongs to us, something we belong to—and serves
black bag at last becomes wieldy. Even death loses as a solemn initiation into the life of faith where we
its sharp edge and the projections of separateness bear witness to a world searching feverishly for this
born of unhealed samskaras no longer menace us. treasure road to simplicity. —
The addiction to quantity, which just means excessive
attention to short-term pleasures and whatever can be 23 King Janaka of Mithila, from the Shanti Parva, the 12th book
gained through the senses, begins to drop away. The of the Mahabharata.
24 Stated in various ways in the following: Call Divine, vol. 10, p.
22 From Joseph Campbell, though sometimes attributed to C.G. Jung. 592, vol. 11, p. 286, vol. 12., p. 156.

Events in Tirukoilur: Arakandanallur Temple Mahakumbhabhishekam

O ne hundred and twenty-eight years ago in 1896, young Venkataraman reached Arakandanallur in Tirukoilur taluk,
a town panchayat in Villupuram district, on his way to Tiruvannamalai. In 2024, Arakandanallur Temple was
renovated and, with Ashram help, Mahakumbhabhishekam was performed on Thursday 22nd August 2024. —

page 15
 The Leaves of Ramanasramam
Sergey Filatov

U p close, a single leaf reveals a world of intricate beauty, its veins like delicate waterways carrying life throughout
the organism. Each one testifies to the precision of nature, its silent perpetuation under the power of rain and
sunshine. If viewed rightly, the plants of Sri Ramanasramam gardens can be seen as living sculptures. The tender green
of new shoots contrasts the mature tones of older foliage. Dewdrops cling to their surfaces and catch the morning light,
a vibrant display of life’s quiet yet profound beauty, where simplicity meets perfection in Ramanaloka. —

Events at Ramanasramam: Kunjuswami Day

A t 7am on Wednesday, 7th August, devotees from Kerala gathered at Kunjuswami’s Samadhi at the rear of the Ashram
to recite Bhagavan’s Malayalam works. Meanwhile, abhishekam was performed at his shrine. Ashram President Dr.
Venkat S. Ramanan led the gathering in the recitation of Aksharamanamalai followed by arati and prasad. —

Publisher: Dr. Venkat S. Ramanan

page 16 saranagati@gururamana.org