contents Ramana ashtottaRam 2 EditoRial The Law of Karma 3 thE sElf as a GoosEbERRy V.S. Krishnan 9 VERsE : thE namEs of lalitha Ramesh Menon 16 thE PaRamount imPoRtancE of sElf attEntion Sadhu Om 17 naVnath samPRadaya and sRi nisargadatta mahaRaj C.W. Boucher 25 ashRam calEndaR 35 KEywoRd : GuRu John Grimes 37 ulladu naRPadu anubandham: VERsEs ninE to twElVE S. Ram Mohan 43 naRsinh mEhta Meena Desai 47 thE finGER PointinG at thE moon D.Samarender Reddy 59 PoEm : swan Chris Roe 62 thanK you God Mithin Aachi 63 sPiRitual insiGhts foR sEEKERs Lalitha Krishnan 65 thE man on thE GoldEn hoRsE Douglas Halebi 77 sPiRitual ExperiEncEs and collEctions of concEPts James Charlton 81 how i camE to bhaGaVan Pingali Surya Sundaram 87 PoEm : Roots Suchitra 91 REné Guénon and sRi Ramana mahaRshi Samuel B. Sotillos 93 maha bhaKta Vijayam : thE old bRahmin taintEd by thE sin of bRahmahathya Nabaji Siddha 105 PoEm: fRom a lost oRiGinal Upahar 116 ozhiVil oduKKam Kannudaiya Vallalar 117 booK ReviEws 123 ashRam bullEtin 126 Ramana Ashtottaram 96. Aae< AivCyutinjà}ay nm> oà avichyuta nija prajnäya namaù Prostration to the One who never swerves from Self-Awareness Lord Siva, who is absolute Awareness, and his ‘son’ Muruga, who seems to engage with the world, are in substance one. Skanda does not swerve from self-awareness; rather he shares it with others in order to enjoy all the better that sole Awareness. Absolute Awareness is beyond all categories, it is all-transcendent ananda. Relative awareness is awareness of awareness, joy of mutuality, a stirring, a movement, a ripple. The ripple, the movement, the relativity is only an appearance, it exists only for Valli, Muruga’s first consort, and for her benefit. Valli is only the human manifestation of the divine Devasena, Muruga’s second consort, as Muruga is the human manifestation of Subrahmanya. Mey is the outer truth or the body, as unmai is the inner truth or the spirit. There was a visible, living body moving before our eyes like a father, mother, child, master, teacher, friend or patient. This body, this mey, was used by Bhagavan as a medium with which to perceive the world and help others to perceive it aright. All this is not swerving from, but fully experiencing and exercising, his nija prajna, his self-awareness, as the ‘I-I’, all atman, seated in all beings. (Bh. Gita, X. 20). Bhagavan is and functions as the heart of all mankind and all the world. The world was and is in him; but he was not in the world. Only his body was. The universal becomes available to each one of us as a unique possession when we see our own inmost Self in such a manifestation. Bhagavan sees all of us and the whole world as himself. The devotee sees in Bhagavan his own Self. 2 July - September eDITORIAL The Law of Karma he law of karma should not be mistaken for retribution. The law Tin principle describes the impersonal forces of action and their results. Action is infinitely varied. No two actions, no two moments in time are the same. Each moment is unique. What is consistent throughout each and every action is the indubitable fact there will be a consequence, whether it is sooner or later is secondary to the primary act. The law is meant to give us guidelines, not deliberately punish us. The universe is a mixture of three catalysts called gunas, sattva, rajas and tamas which describe the mechanics of karma. Sattva uplifts our consciousness; rajas institutes action per se and is neutral while tamas invites ignorance and weakens our consciousness. We have a choice between patterns of behaviour and thought and feeling, between habits that lead to happiness and understanding or misery and enslavement to the whims of an ignorant mind and heart. Happiness is the result of a pure mind that cultivates peace and harmony, it lets go of negativity and resentment. Misery moves in the opposite direction: it nurtures antipathy and anger. It corrupts the mind and heart. 2013 3 MOUNTAIN PATH If we cling to a thought through ignorance it produces a corresponding emotion. The only way to remove a toxic thought is to stop feeding it. As we have learnt from Bhagavan thought has no reality in itself. It is dependent on an illusory sense of I. Our ego is a distinctive conglomeration of thoughts and emotions. It is a jumble of impressions and memories. We are engulfed by thoughts and emotions through unconscious identification. Our task, our swadharma or duty to ourself, is to not identify with ignorance but to remain centred in pure awareness. If we do not engage with negativity, it has no fuel and will cease to exist in time depending on the strength of the original thought. The potency of residual thought (samskaras) depends originally on the intensity of our karma, that is, our original actions and their consequent results. Who would inflict pain and suffering on oneself? Only a blind fool. It is important to realise that our thoughts are things which affect us. Thoughts are not wisps on the wind that come and go without influencing us. According to the strength of the thought we become impregnated with its quality. That is why it is so important to associate with the right people. We not only are what we eat but also who we communicate with. We crave the company of great souls because we know by their close proximity either their physical presence, or remembrance, something of their magic rubs off on us, nourishing our souls. The universe is composed of consciousness of which the material world is a compelling façade. Matter responds to the power of our thoughts. Our will (iccha) directs energy. If we are to walk the path Bhagavan shows us, it requires steely determination and commitment. The deeper our dedication, the more energy there is that influences our destiny. And the greater consequently, will be the impact on material events. For no action we initiate is an isolated occurrence. It summons a reply from the universal ground of energy which corresponds precisely to the dynamism of the energy behind our original thought. The thread which binds action and reaction in our existence is what we term the ego, or ahankara. By definition ahankara means the concept of individuality. The consciousness of the ahankara ensures 4 January - March THE LAW OF KARMA that a person’s actions will entail personal consequences, whether sooner or later is according to the vigour of the energy involved.1 It is imperative that we are aware of our intentions, our thoughts and emotions. We should appraise carefully the reply of Swami Yogananda Paramhansa to the following comment: “It seems unfair,” a disciple lamented, “that we should be punished for mistakes that we made unintentionally, without realizing they were wrong.” “Ignorance,” replied the Master, “doesn’t alter the law. If a person drives his car absently-minded into a tree, his resulting injuries won’t be fewer because he was absent-minded. “You must learn to adapt your actions to the law. As Sri Yukteswarji remarked once to me, ‘The cosmos would be fairly chaotic if its laws could not operate without the sanction of human belief.’” 2 On the face of it our position seems hopeless. If we believe in reincarnation we have undergone innumerable births and accumulated untold mountains of karma. How can we possibly be free of all the consequences of these actions committed wittingly and unwittingly? We know that those who were in tune with the physical presence of Bhagavan felt a supernatural manifestation of Grace and we can still experience this today in a much more subtle way. Bhagavan jokingly replied to a desperate visitor seeking his Grace that he was drowning in it. The implication being that if we would but keep still (summa iru) we would know that we are immersed in Grace. Error, mistakes, sin, ignorance, lethargy, you name it, we face a challenge that is seemingly insurmountable. Like Arjuna on the field of Kurukshetra we can easily be downhearted by the vast array of enemies. Yet, who was on Arjuna’s side apart from his brothers and their small group of allies? It was Lord Krishna. It is of crucial importance that we realise clearly and unequivocally that quantity does not equate with truth. A belief is not necessarily 1 Ahankara from the verb-root kr meaning action; plus aham meaning ‘I’; literally “the ‘I’-maker”. See A Concise Dictionary of Indian Philosophy by John Grimes. Indica Books, 2009. p.36. 2The Essence of Self-Realization, (The Wisdom of Paramhansa Yogananda), recorded by Swami Kriyananda. Sterling Paperbacks, New Delhi, 1998. p.69-70. 2015 5 MOUNTAIN PATH right even though many believe it. Any accumulation be it knowledge, money, power does not necessarily make one happy. There is the common illusion nowadays that statistics explain everything. Reducing everything to quantity elucidates nothing. More is not necessarily better but it does have the ability to confuse us as the conflicting impressions dance in our brain. Whatever is essential is not dependent upon multiplicity to support it. Consider how one person, Sri Ramana Maharshi, has influenced so many and all because of one instantaneous and permanent realisation that death was unreal. One transcendent thought, one divine emotion, one heart-to-heart meeting with an enlightened being, has the power to revolutionise one’s life. One second and all our previous history is reduced to the weak semblance of ash. We have all at various times encountered a vexatious problem that no matter how much we try, how much we learn about it, nothing seems to work.