century (Palmer 2001, The Sutra of Cause, Effect and Salvation 4:17–20) advises: “But to change your karma, you must exist in this physical world. A person can only change his karma residue by being born again into this world. Do good and you will live to be in the world beyond this world. The other world can be found by doing acts of karma in this life, by living properly in this world.” Thus the key to a meaningful life is not to “pulverize” the ego, but to understand its messages, the life situations, which it co-creates and to learn to act in a way that is dharmic, i.e. does not create new karma. In this way we can slowly find the way to our real home – the Jana-loka. Therefore we can say that the ahamkāra is our friend and guardian, who coachs us through countless lives until we learn to flow with the currents of universal life that relies on the information and energy coming from That which alone IS. This is also a way, how we can understand the term samādhi – one of the highest goals of yoga training. Samādhi, in the above context, does not mean that the ahamkāra is dissolved, but that all the energies and information that bar the re-emergence of the Ultimate state of living in full consciousness of the Being-Consciousness-Bliss (Sat–Chit– Ānanda) are cleared and what emerges is accepting any life processes that are projected by the ahamkāra, perceiving it as a “play of shadows” and never loosing the anchoring in the Sat–Chit–Ānanda. This is what the Yoga Sūtras describe in I. 3. “Then (upon dissolution of vrttis) the seer’s remaining in his own nature (is maintained)” (Bharati 2015). Sri Ramana Gitadescribes this state as “[t]he enlightened one (jñāni) is unfathomable; he abides always in the Self (Ātman) only. He does not consider the universe as unreal, or himself different from the universe (vishva)” (Ganapati Muni 1966, I. 11). So the ahamkāra becomes a servant, who will serve the jñāni in whatever way it needs to happen and never appears as a “master of events”. Figure 1. The way how ahamkāra comes into existence and how it is the key of our manifested existence. (Click to enlarge) 3 Conclusion Ahamkāra is not at fault when we do things whichare improper or donot fit into the “world of a yogi or yoga practitioner – sādhaka”. Its role is to keep, update and present information, which the personalized consciousness either identifies with, or keeps the position of witness, which can let those things and processes to happen, that are dharmic, i.e. do not produce new karma and are beneficial to Mind Bhutas and the body Purusa Prakrti Mahat Personal characteristics for this life Tasks and events for this life Mental and bodily parameters for this life 66 (4) Gejza M. Timčák
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