The Role Of Ethics In The Ramana Way: By Priya Radhakrishnan

A pure mind is a prerequisite in the perusal of self-enquiry. In the Ramana way, a pure mind goes a long way even beyond just following values for an ethical living, because one’s goal is to realise the self beyond leading an ethical life.

The pure mind has to be sharpened to subtlety by turning it inwards and tuning it for inner abidance, simply because a mind projected to the world outside is incapable of recognising its true nature as the plain, pure self. However a mind that recognises its true nature paradoxically gets in tune with the outer world and simply in sync with it, seeing everything as its own self.

A pure mind can be translated as potent with virtues.  Yet on the Ramana way, an earnest seeker is not even aware of the function of the virtues or disciplines in him, with his focus turned towards the source.

The role of Ethics in the Ramana Way

Self-enquiry is the sole practice in the Ramana way, though Bhagavan did not interfere in other ways of seeking that appealed naturally to oneself. With the other practices, disciplines forming a part of them, what is the role of disciplines or ethics in life while following the Ramana way? Self-enquiry is a discipline by itself. All other disciplines and virtues that we think are ethical, are but its accompaniments that fall in place naturally.

Self-enquiry is all encompassing, in the sense a person practicing it, invariably is ethical. While the person focuses on freedom, virtues fall in line even while practicing it.

The practice of the Ramana way, carries the fragrance of virtues like compassion, love, loyalty, honesty etc. They happen naturally and effortlessly, simply even without the goal of pursuing them consciously.

While a person is equipped with a pure mind, to pursue the Ramana way, (though degrees may vary in individuals), the purity is enriched in the course of the practice, which attracts virtues or disciplines automatically.

While it is challenging to inculcate ethics consciously, with the mind playing its tricks, either pushing one into guilt while failing to be virtuous, or pulling up one’s pride when being successful in the mission. They are both different versions of the ego at play.

The Ramana way  is a royal road where the mind succumbs automatically into the source. Virtues, without the slightest effort arise in a seeker. Where is the question of being successful or failing to pursue virtues, when the seeker’s attention is not in attaining them, but focusing on the source? Where is the place for guilt and pride when the mind disappears in the self? Guilt and pride, even if they arise, simply disappear with continuous practice. When the self swallows the mind, where is the question of popping up of such feelings and tendencies?

Yet ethics in life arise in a seeker effortlessly, as the practice involves the losing of mind that creates disparities in the Self, which is the essence of all beings. Furthermore ethics in life are aimed at only when one thinks he is different from the others, exclusive, to mean good and not to inflict harm. But when one even understands, forget about experiencing, the fact that one is one with everything, where is the question of trying to exercise disciplines? It is but inevitable, when one matures in practice, one get glimpses of being in sync with the surroundings. Can one ever mean harm to oneself?

So ethics are inherent in Self-Enquiry, the Ramana way. They arise involuntarily in a seeker. One, who practices the Ramana way earnestly, is thus naturally ethical. Of course it goes without saying, as Bhagavan says, that efforts are essential, but it is His unfailing Grace, which guides the seeker.

Om Namo Bhagavate Shri Ramanaya.