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Contents Ramana Ashtottaram 2 contents Ramana ashtottaRam 2 EditoRial Electronic Ramana 3 VERsE: thE namEs of lalitha Ramesh Menon 8 thE ConCEpt of KaiValya in yoga I.S. Madugula 9 thE paRamount impoRtanCE of sElf attEntion Sadhu Om 19 poEm: aVasthatRaya D. Samarender Reddy 27 a modERn saint inspiREd By sRi BhagaVan Ram Brown Crowell 29 BooK ExCERpt: RosE pEtals Sri Sarath Babuji 39 poEm: CosmiC Vision Alan Jacobs 43 KEywoRd: nama and Rupa John Grimes 45 thE old hall Upahar 50 ulladu naRpadu: VERsE thiRty seven S. Ram Mohan 51 how i CamE to BhagaVan: Childhood mEmoRiEs Vimala Nayanar 55 poEm: suRREndER Ana Ramana 59 BhagaVan and pRanayama J. Punithavathy 61 muKundaRaj: paRamamRita Hans Turstig and John Grimes 69 poEm: pEaRl BEyond pRiCE Ana Ramana 80 non-dual mEditation and sElf-EnquiRy Gary Weber 81 gift of a lifEtimE M.S. Subramanian 87 fRom thE ashRam archiVEs: a study Swami Siddheswarananda 91 thE quEst: sadhana Lucia Osborne 97 maha BhaKti Vijayam: tulasidas’ attaChmEnt to his wifE Nabaji Siddha 101 poEm: joy RidE Alan Jacobs 111 aRunaChala puRana Saiva Ellappa Navalar 113 ashRam CalEndaR 119 BooK ReviEws 123 ashRam BullEtin 125 Ramana Ashtottaram 85. Aae< ivàay nm>. Om ViprÅya namah. Prostration to the true Brahmana. Bhagavan was a seer of Reality from early youth. Due to his purity Bhagavan effortlessly realised the true meaning of existence. He was a brahmana not just by birth but because he was truly dvija (twice-born). A secondary meaning of vipra is priest. Bhagavan intercedes upon our behalf and makes it possible for our prayers to be fulfilled. 86. Aae< munINÔay nm> . Om Mun≠ndrÅya namah. Prostration to the king of ascetics, first among ascetics. First and foremost Bhagavan exemplified true renunciation. It was as natural to him as breathing. His tapas was not a struggle but a joy. He showed us that if we lived in the moment we need very little materially for our well-being. All Bhagavan ‘possessed’ was a kaupina (loincloth), kamandalam (water pot) and danda (walking stick) and yet by natural right, he was the king of all that he surveyed. 2 January - March Electronic Ramana es, the Internet is a wonderful device that gives us instant access Yto the latest news and knowledge. At the tap of a key we can gain information that previously took hours, days or years to locate. Yes, it enriches and helps us understand each other and widens our range of perception. Yes, it can assist us to become better human beings. No, it is not the answer to the fundamental problem as to who we are. At best it is a marvellous tool, at worst it is a toy that can waste our time and fill our mind with chaos. We are on the verge of a major leap in the development of humanity, which concomitantly makes it crucial that we should not confuse technological advancement with self-understanding. Let us not forget that the Bhagavad Gita was written on parchment with homemade ink. We are in conflict with science as we know it today with its materialist ideology that believes in the name of progress, the human being is also a device which is being refined and adapted to new conditions. We are more than a machine. 2013 3 MOUNTAIN PATH As followers of Sri Ramana we believe that within the core of our being there is an immortal spirit whose journey on this earth has meaning both on the personal level and on the grand scale of the universe. We believe in unity. The spirit that animates this instrument is perfect in itself and our passage through life is meant to make us conscious of the I AM which hums throughout all existence. All our communication with others, all our thoughts and feelings are a manifestation of this I AM. Whether we are aware of it or not we are all in search of meaning. Like any institution today the ashram has a website that makes Bhagavan’s teachings and commentaries on them available. We can read and download much that is of assistance but it would be a mistake to think we now have the definitive answer. The quest requires more from us than words. Though so much is available it does not necessarily follow that it is all true. On a more familiar plane we face the question of whether what we hear or read of the knowledge that Bhagavan imparted to us is what was meant by the original source. In general, the further away in time or place the original source, the more likely the knowledge received is corrupted in some way, be it gross or subtle. We face this challenge with Bhagavan’s teachings now that the impact of this original source is fading. Though we have the original writings translated into many languages, we are also weighed down with the accumulation of second-hand commentaries. More and more books or comments or blogs are written by those who supposedly know what Bhagavan meant. Some do and some don’t. It is up to us to know the difference. To employ an old adage, “All that glitters is not gold.” This leads us to another task. Spiritual literature is a vast field and much that was secret or hard to find is now readily available. The ease of access has resulted in information overload. What is information and how are we to gauge if it is vital or will it just muddle our minds with irrelevancies? Like too much food, too much information can warp our judgement and make our minds dull or confused. The Internet offers us an entirely new approach to knowledge. Previously knowledge was exclusive but today the world of facts 4 January - March ELECTRONIC RAMANA and figures is potentially at our fingertips. The way we approach information has now also changed. The Internet accelerates our learning process. We have a powerful tool and really the question is how to use it wisely. Our attitude has to change. We now do not need to store up information but rather navigate the vast terrain. We should maintain clarity. There is a law called Occam’s razor which states that among competing propositions, the one which makes the fewest assumptions should be selected. Or more bluntly, do not cloud our perception with that which is unnecessary. Bhagavan, after all, taught mainly in silence. We can be free from the restrictions of a material world when we enter the digital domain, yet on another level we have begun to devalue knowledge by making it an easily accessible commodity. In general, we do not value that which comes effortlessly. We may have massive amounts of information, movies, music, photos available on our computers but do we really treasure them the same way as we did our first book given as a gift or bought with hardearned labour? There is a story: “A Sufi went to the court of a certain king. The scholars who surrounded the throne said, ‘Your Majesty, this man must not be allowed to speak until he has satisfied us that he knows in detail the classical books and commentaries, because otherwise he might harbour thoughts which could be harmful to the kingdom.’ But the Sufi could not recite any classics, and his manner of speaking was foreign to the scholars, who called him a charlatan and had turned him away. Six months later, the Sufi appeared again and presented himself to the master of ceremonies. ‘You are not allowed into the court as a learned man, Sufi,’ said the master, ‘since you have failed the test.’ ‘But I am not here as a learned man,’ said the Sufi. ‘I come as one who brings a present for His Majesty.’ He indicated a horse which was following him. 2013 5 MOUNTAIN PATH When he was admitted into the royal presence, the Sufi said: ‘I have dared to bring this horse to Your Majesty because it has characteristics which I think worthy of a sovereign’s attention.’ ‘And what are those?’ said the king. ‘Cause any volume of the classics to be brought,’ said the Sufi. As soon as the book was produced and put before the horse, it started to turn over the leaves with its hooves. From time to time it paused, looked at the Sufi, and neighed. ‘Good heavens!’ said the king, ‘This horse is reading the book and remarking upon passages from it.’ ‘Is this not even more wonderful than the capacities of the scholars, who, after all, are human beings and better equipped than a horse to read books?’ asked the Sufi. ‘Yes, indeed,’ said the king. ‘But I must know how this wonder came about.’ ‘If I tell you, Your Majesty may be tempted to dismiss all scholars from positions of importance,’ said the Sufi. ‘Even at that risk, tell me,’ said the king. ‘Well, I trained the horse for six months by putting some oats between the pages of books,’ said the Sufi, ‘and that was his incentive — to earn a little for each piece that he knew. He supplied the neighing part himself.’ ‘But that is just the way that scholars are themselves trained,’ said the king, ‘so we can do without them.’ And that is the story behind the happy tale of Sufistan, the history of the future. You may have heard of it, the time and place where real scholars were able to come into being because the horse-like ones and their way of training their successors and sycophants were put to flight by the king who became a Sufi.”1 We are reaching the technological point where we no longer need to laboriously seek the tools necessary for spiritual growth.
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