Chapter 3.4(a) - Ramaṇa Maharṣi on Mokṣa (introduction)

Ramaṇa Maharṣi defines the state of liberation by showing the exact reason of the bondage. According to him, it is the agency viz. the notion ‘I-am-the-doer-of-the-actions’ makes one enjoy the results of the actions. If this sense of agency is removed by the proper enquiry ‘Who is the doer?’, all the three types of actions vanish along with the agency. The three kinds of actions are: sañcita (accumulated actions), prāabdha (actions that have begun to bear the fruits), and āgāmi or sañcīyamāna (future actions). The egoless state in which all these kinds of actions get vanished is the mukti. ^[1] Thus, one cannot become free unless and until the notion of agency, which is based on the individuality, is destroyed. And, according to the Kevala-advaita-vedānta-philosophy, the total destruction of individuality is possible only by the means of the jñāna.

In the viewpoint of Ramaṇa Maharṣi, the jñāna is the unitary experience of the Self, where the duality comes to an end i.e. the seen phenomena do not remain separate from the seer. So, according to him, the paraphrase ‘knowing oneself’ is also not appropriate. In the state of Self-knowledge, the triad of the experiencer, the experience and the things to be experienced does not remain. It is not correct to think that one Self knows the other Self in the Self-realization. In that state one abides firmly in the Self, which is one’s inherent nature. One cannot remain different from the Self to know the Self. This state is beyond expression. That is why it cannot be explained in exact words.^[2] Moreover, all the statements in empirical life are based on the intellect, which depends on the light of the Self for its work. The Self is beyond the reach of the intellect, so the intellect is not capable of explaining the Self-experience. Maharṣi explains this by illustrating the sun and the candle. It is impossible to find out the sun by the limited light of the candle. The wax of the candle gets melted in the hit of the sun, if the candle tries to go nearby the sun. Similarly, the intellect cannot remain different from the Self, but becomes one with the Self when it tries to enter in the domain of the Self.^[3] In this way, the Self-knowledge means the absorption of the ego into the Self. And, according to Maharṣi, this is the hidden meaning of the scriptural statements that proclaim to see the Self or the God.^[4] One cannot realize the Self standing apart from it. The unitary experience is the characteristic of the Self-knowledge and this makes the Self-knowledge different from the relative knowledge, which is based on the assumption of the subject and the object. In the absolute knowledge, there does not remain the subject to know the object other than it. The Self is not objectified in the Self-knowledge. The Self or the basic Reality transcends the sphere of the subject and object. So, in the opinion of Ramaṇa Maharṣi, knowing the Self means being the Self.^[5]

In this sense, the true knowledge is not different from the Self. The Self is not to be newly achieved. The words ‘new attainment’ suggest that the thing was not available in the past and it might get lost in the future. However, the Self is permanent, ever-shining and all-pervading. There is not a moment when it is absent. The eternal existence of the Self is not understood owing to the impediment of the ignorance. So, the efforts are needed only to remove the ignorance and not to gain the Self-knowledge anew. The state of realization is natural to oneself. To prove this, Ramaṇa Maharṣi frequently uses two traditional illustrations. These are: the story of ten ignorant fools searching for the tenth lost man and the story of a woman searching for her lost necklace. In both these cases, there is no loss at all, either of the tenth man or of the necklace, but the worry of these people is only on account of their ignorance. The only need in both these cases is to remove the ignorance. Similarly, elimination of the ignorance is the only necessary thing to get established in the ever shining and eternal Self, since it is not the acquisition of anything new.^[6] In the opinion of Maharṣi, the ajñāna is nothing but the identification of the Self with the body. One wrongly limits the Self due to this identification. The concept of individuality and the other objective thoughts are the obstacles of the realization. Even the thought ‘I have not realized’ is also an obstacle in the way to the Self-knowledge.^[7] In this connection, Maharṣi interprets the ātma-sākṣātkāra as anātma-nirasana, i.e. giving up the non-self. In his viewpoint, the Self which is one’s inherent nature is always sākṣāt (ever-present), so there is no room for the expression ‘kāra’ which indicates a new achievement. This word is based on one’s wrong assumption that he is going to achieve the Self, which is different from him.^[8] Furthermore, Maharṣi comments on the word ‘realize’ that the Self is the sole Reality itself, so it is wrong to say ‘to real-ise the Self’ i.e. to make it real. In this sense, the non-self viz. the unreal things are wrongly realized in the empirical life. To be free from this wrong notion is truly the Self-realization.^[9]

The next point is, ‘How can the ajñāna be eliminated?’ According to Ramaṇa Maharṣi, the ajñāna can be destroyed only by the vṛtti-jñāna i.e. by the very subtle mode of mind. He divides the vṛttis into two types: the viṣaya-vṛtti, namely the mental mode that transforms itself into the forms of the objects, and the Ātma-vṛtti, namely a fixed attention on the Self, not losing the hold of it. Thus, the Ātma-vṛtti concentrates on the core of the subject, hence it is subjective. The ajñāna can be annihilated only by this Ātma-vṛtti, which is different from the viṣaya-vṛtti (objective mode). In this sense, the Ātma-vṛtti is called the jñāna by Ramaṇa Maharṣi.^[10] The Ātma-vṛtti cannot objectify the Self, since the Self is the very nature of the subject. Even if it proceeds to comprehend the Self, it unites with the Self losing separate existence.^[11] The Ātma-vṛtti or Brahmamayī vṛtti is often compared with the samudrākāra-nadī, namely the river that has taken the shape of the ocean. However, Ramaṇa Maharṣi does not approve this simile completely. In his opinion, the river cannot be called a river, when it merges into the ocean. Similarly, there cannot remain any vṛtti separately, when the mind unifies with the Self. This is the state of Self-realization or Self-illumination. The mind does not function in this state. Furthermore, it is said that the liberated one experiences the Self with the Brahmamayī vṛtti or with the unbroken contemplation on the Self. According to Maharṣi, this is said only because other people infer the mind-activity of the jñānī. In truth, there cannot remain a difference of the contemplator and the contemplated, when the individuality merges into the infinite.^[12] In short, all the vṛttis of the mind, including the Ātmavṛtti, do not remain in the state of the realization. Further, by referring to the texts ‘Vivekacūḍāmaṇi (360)’ & ‘Kaivalyam (II.78-79, 87)’, Ramaṇa Maharṣi says that the ajñāna remains unaffected by the very contact of the pure knowledge in the state of suṣupti. It is not destroyed directly in the pure knowledge. The very subtle Ātma-vṛtti is needed for its destruction. The sunshine alone cannot burn the cotton, but the cotton can be burnt only when it is kept under a lens through which the sunrays pass, concentrate on the cotton and finally burn it. Similarly, the rise of the Ātmavṛtti by the means of meditation is necessary to destroy the ajñāna. After discarding the ajñāna or the objectified vṛttis of the mind, the Ātmavṛtti too finally gets merged into the pure consciousness, just like the kaṭaka (sea-salt) that passes below the water after clearing the dirt in it. Thus, one’s efforts are needed only to remove the ignorance. The meditation needs the efforts and it is solely kartṛ-tantra (dependent on the doer). On the other hand, the jñāna is effortless and it rests on the Supreme Self itself. So, it is the vastu-tantra (dependent on the Self).^[13] Thus, Ramaṇa Maharṣi asserts that the jñāna or the pure Consciousness is not inimical to the ajñāna. However, it is seen to be accepted that the ajñāna gets destroyed only by the jñāna. So, here the sense might be that the ajñāna is completely absorbed in the Consciousness only when the state of Ātmavṛtti, which is the extremely subtle mode of the mind, is achieved through the practice or efforts. The mind does not completely merge into the Self, until it is under the influence of the objectified vāsanās. When the mind leaves the objective attention, it turns inward and concentrates on the Self. Only this extremely subtle and pure mind becomes one with the Self. Until that stage, both the relative knowledge and the ignorance continue to be illumined in the light of the pure Consciousness.

After the absolute experience of the Self i.e. after achieving the state of permanent abidance in the Self, the ajñāna never arises again. The individuality and the other thoughts get destroyed forever by this experience. Ramaṇa Maharṣi proclaims that the supreme knowledge, which is the opponent of the ajñāna, cannot be overcome again.^[14] However, in one of the dialogues, referring to the text ‘Kaivalya Navanīta (I.88-93)’, he asserts that the experience cannot remain steady, if all the vāsanās have not been completely eradicated.^[15] This looks quite contradictory to the above statement that the experience can never be lost again. However, the unsteady experience is not the absolute or the supreme experience, wherein the total loss of the individuality along with all the vāsanās, is expected. In another dialogue, Ramaṇa Maharṣi makes clear that the experience of the jñānī is permanent, but the experience of the practitioner will be lost again because of the force of the old vāsanās. This is not the absolute experience, but only a glimpse of the Self. One must continue his practice till the total annihilation of the vāsanās. ^[16] Additionally, in the Ramaṇa-gītā, Maharṣi states that the state, wherein the mind becomes externalized again after merging into the Self, can be called only the practice and not the experience. The absolute experience is everlasting.^[17]

So, according to Ramaṇa Maharṣi, the jñāna means the state of permanent abidance in the Self. It can never be achieved merely by the discussions of various scriptures, when one’s mind continues to be externalized. The individuality is the root of the mind. When it gets destroyed into the Self without leaving any trace behind, that egoless state alone is known as Self-abidance. This natural state is itself the supreme knowledge and it is the liberation.^[18] In short, in the viewpoint of Maharṣi, the state of absolute knowledge is not different from the liberation and he frequently emphasizes this point in other dialogues also. Further, he describes the state of liberation by illustrating a man slept in the hall of Ramaṇāśramam [Ramaṇāśrama]. The man sees in his dream that he roams over various places in the world, becomes tired and finally returns to the same hall. Just at this moment, he wakes up and sees the fact that he has never gone anywhere and he is not tired. He did not leave the hall. In this way, one does tremendous efforts to be free from the bondage, but ultimately he understands that he was not in bondage at all, but ever free by nature. So, liberation is not something to be attained newly, but it is inherent to a man.^[19] Further, Ramaṇa Maharṣi explains that the bondage and the liberation are the relative terms. One cares about the liberation as long as he thinks that he is bound. But, when one examines ‘for whom is the bondage’, he establishes firmly in the perfect, ever-free Self. Then, he finds out that no one was bound, so there does not remain any worry of attaining the liberation.^[20] Thus, there is no room for the thoughts of the bondage and the liberation in the supreme state of the Self. Ramaṇa Maharṣi mainly focuses on this point, while answering the questions on the bondage and the liberation. Then, the doubt arises about the relevance of the scriptural part wherein both these terms as well as the efforts are described in full length. Thereupon, Maharṣi answers that the scriptures have accepted the notion of liberation simply because there is a delusive idea of bondage created by the ignorance. This ignorance can be destroyed by the knowledge. All the efforts or the practices are needed to know the non-existence of the bondage and the liberation.^[21] The everfree nature of the Self can be understood only by the jñānī. So, Ramaṇa Maharṣi does not forget to say that a mere recitation using the words ‘I am free’ is improper without experiencing it, since one is bound to enjoy the results of good or bad deeds, if he is not established firmly in the Self.^[22]

Speaking of the role of the scriptures in attaining the liberation, Ramaṇa Maharṣi says that the scriptures instruct the Reality as being the substratum of all the appearances and also show the way to attain the Reality. When the core of the scriptures is known, the rest portion becomes futile. After the attainment of the goal, the scriptures become useless.^[23] Further, he advises one to concentrate on the practice and not to get satisfied merely by the scriptural discussions after knowing the essence of the scriptures. One cannot avoid the practice necessary for attaining the Self.^[24] According to Maharṣi, one has to remove the hindrance of the scriptural learning at a certain stage to get established in the Self.^[25] In this manner, Maharṣi accepts the significance of the scriptures in attaining the knowledge. However, at the same time, he disapproves mere intellectual discussions regarding the scriptural subjects.^[26]

Ramaṇa Maharṣi did not have a guru in human form. But, he admits the Self as his guru.^[27] He does not regard any difference between the Īśvara, the guru and the Self. In his opinion, the God manifests in the form of the guru for the devotee and turns the attention of the devotee to the inner Self. The guru instructs the proper path and thus helps the disciple to realize the inmost Self.^[28] Further, Maharṣi asserts that one needs a guru outside only because of his inability to understand the teaching of the Self, which constantly shines within.^[29] Speaking of the dīkṣā (initiation), Ramaṇa Maharṣi always says that the mauna (silence) is the supreme kind of initiation. In this context, he illustrates the divine silence of Śrī Dakṣiṇāmūrti at various places.^[30] According to Maharṣi, the silence is the source of the oral speech and hence it always surpasses the manifested words. The silence is much more effective than the oral teachings. Rather, the words become hindrances in the flow of the silence, just like the flow of the electricity is obstructed due to the resistance in its way.^[31] Furthermore, he says that the potency of the silence is more influential than the scriptural discussions.^[32] It is wellknown that Ramaṇa Maharṣi himself preferred to teach through the silence. He used the words only when the disciple was unable to understand his silence.

Footnotes and references:

[1]:

[Sad-darśanam] 40 [Sad-darśana-bhāṣya of Kapali Sastry] 40; See also [Talks with Sri Ramana Maharshi] p. 364

[2]:

“The state we call realisation is simply being oneself, not knowing anything or becoming anything… we loosely talk of Self-realisation, for want of a better term.” [Day by Day with Bhagavan] p 181; See also [Śrī-ramaṇa-gītā] IV.4;[Eight Stanzas to Sri Arunachala] 2, p. 101

[3]:

“Is it not presumptuous on the part of the intellect to sit in judgement over that of which it is but a limited manifestation, and from which it derives its little light?” [Maharshi’s Gospel] p. 45

[4]:

[Sad-darśanam] 23

[5]:

“Jnana lies beyond relative knowledge. It is absolute.” [Talks with Sri Ramana Maharshi] p. 500; See also [Talks with Sri Ramana Maharshi] p. 346

[6]:

“Thus the man’s efforts are directed towards the removal of ignorance. Wisdom seems to dawn, though it is natural and ever present.” [Talks with Sri Ramana Maharshi] pp. 72-73; See also [Guru Vachaka Kovai] I.417-425, III.881-892; [Talks with Sri Ramana Maharshi] pp. 335-336; [Maharshi’s Gospel] pp. 39-40

[7]:

“…ignorance which is merely wrong knowledge. The wrong knowledge is the false identification of the Self with the body, mind etc… This very doubt, whether you can realise, and the notion ‘I have-not-realised’ are themselves the obstacles.” [Maharshi’s Gospel] pp. 22-23; See also [Talks with Sri Ramana Maharshi] p. 209

[8]:

“You are the Atma (Self) and that sakshat (here and now) also. Where is the place for kara (accomplishment) in it?” [Talks with Sri Ramana Maharshi] p. 544

[9]:

“How to realise, i.e., make real, the Self? We have realised, i.e., regarded as real, what is unreal, the not-Self.” [Day by Day with Bhagavan] pp. 297-298; See also [Day by Day with Bhagavan] p. 181

[10]:

“Vritti jnana alone can destroy ‘ajnana’ (ignorance). Absolute jnana is not inimical to ajnana… the atma-vritti or the subjective vritti that is the same as jnanam.” [Talks with Sri Ramana Maharshi] pp. 615-616

[11]:

[Śrī-ramaṇa-gītā] IV.8

[12]:

“Such ‘contemplation’ is again a mere word… When undivided, how is contemplation possible?... Do we say that a river after its discharge into the ocean has become an ocean-like river?... The gods and the sages experience the Infinite continuously and eternally, without their vision being obscured at any moment. Their minds are surmised by the spectators to function; but in fact they do not.” [Talks with Sri Ramana Maharshi] pp. 179-180; See also [Guru Vachaka Kovai] III.941; [Talks with Sri Ramana Maharshi] p. 279

[13]:

“Thus though in sleep the awareness of the Self is not lost, the ignorance of the jiva is not affected by it… Meditation needs effort: jnanam is effortless… Meditation is described as kartru-tantra (as doer’s own), jnanam as vastu-tantra (the Supreme’s own).” [Talks with Sri Ramana Maharshi] p. 611

[14]:

[Śrī-ramaṇa-gītā] XVII.10

[15]:

“Kaivalya Navanita says it may be lost. Experience gained without rooting out all the vasanas cannot remain steady.” [Talks with Sri Ramana Maharshi] p. 149

[16]:

“The jnani’s experience of the Self is therefore distinct and permanent. A practiser may by long practice gain a glimpse of the Reality… And yet he will be distracted by the old vasanas and so his experience will not avail him..” Ibid p. 541

[17]:

[Śrī-ramaṇa-gītā] XVII.5

[18]:

Ibid XV.13-14; See also [Guru Vachaka Kovai] I.380, III.891, 1226; [Talks with Sri Ramana Maharshi] pp. 4, 342

[19]:

“Our real nature is mukti… This will be understood only when we reach that stage. We will be surprised that we were frantically trying to attain something which we have always been and are.” [Day by Day with Bhagavan] pp. 93-94

[20]:

[Sad-darśanam] 41; See also [Spiritual Instruction]-IV, Q. 11, p. 72

[21]:

“…the delusion of bondage fabricated by ignorance from time immemorial can be removed only by knowledge, and for this purpose the term ‘liberation’ (mukti) has been usually accepted.” [Spiritual Instruction]-IV, Q. 12-13, pp. 72-73

[22]:

“It is true we are not bound, i.e., the real Self has no bondage… But meanwhile, if you commit sins, as you call them, you have to face the consequences of such sins… What is the use of merely saying with your lips ‘I am free?” [Day by Day with Bhagavan] pp. 298-299

[23]:

“The scriptures are useful to indicate the existence of the Higher Power (the Self) and the way to gain it.” [Talks with Sri Ramana Maharshi] pp. 71-72

[24]:

“The Self cannot be found in books. You have to find it out for yourself, in yourself.” [Day by Day with Bhagavan] p. 1; See also [Guru Vachaka Kovai] I.141,147; [Talks with Sri Ramana Maharshi] p. 571; [Who am I?], Q. 23, p. 44

[25]:

“There will come a time when one will have to forget all that one has learned.” [Who am I?], Q. 23, p. 44; See also [Guru Vachaka Kovai] I.147

[26]:

“Why waste time in such polemics? Only turn your mind inward and spend the time usefully… Those familiar with logic, Vritti Prabhakara, Vichara Sagara or Sutra Bhashya, or similar large works, cannot relish small works like Truth Revealed dealing only with the Self…” [Talks with Sri Ramana Maharshi] pp. 312-313

[27]:

“M.: There is a Guru for everyone. I admit a Guru for me also. Q.: Who is your Guru? M.: The Self.” Ibid p. 265

[28]:

“But the Guru, who is God or Self incarnate, works from within… The Guru is both within and without. So he creates conditions to drive you inward and prepares the interior to drag you to the centre.” Ibid p 384; See also [Talks with Sri Ramana Maharshi] pp. 82, 170-171, 409, 498, 593; [Day by Day with Bhagavan] pp. 33, 102, 169-170; [Spiritual Instruction]-I, Q. 7, pp. 50-51

[29]:

“Since one does not love to listen to the teaching of the Supreme Self… one comes out with great enthusiastic delision. Because of this, one needs a guru outside.” [Guru Vachaka Kovai] I.272; See also [Talks with Sri Ramana Maharshi] p. 251

[30]:

“Mowna (silence) is the best and the most potent diksha. That was practised by Sri Dakshinamurti. Touch, look, etc., are all of a lower order.” [Talks with Sri Ramana Maharshi] p. 419; See also [Talks with Sri Ramana Maharshi] pp. 385-386, 511, 520-521

[31]:

“Silence is ever-speaking; it is a perennial flow of language; it is interrupted by speaking.” [Talks with Sri Ramana Maharshi] p. 210; See also [Guru Vachaka Kovai] III.1173; [Talks with Sri Ramana Maharshi] pp. 254-255; [Maharshi’s Gospel] pp. 10-11; [Day by Day with Bhagavan] p. 40

[32]:

“This silence is more vast and more emphatic than all the scriptures put together.” [Maharshi’s Gospel] p. 28; See also [Ramana Puranam] lines 317-324