Chapter 3.4(b) - Types of Mokṣa (according to Ramaṇa Maharṣi)

Ramaṇa Maharṣi mentions three types of liberation in the treatise ‘Saddarśanam [Saddarśana]’. They are: rūpiṇī (liberation with form), arūpiṇī (liberation without form), and ubhayātmikā (liberation with and without form). These types are based on the existence of the body of the liberated one. The first type is the other name of jīvan-mukti. When one attains the liberation, while having a body, he is called a jīvan-mukta. After the end of the prārabdha, his body falls down. This state of liberation is without the body and so it is termed as arūpiṇī or videha-mukti. The third type indicates the mukta, who is found with or without body according to his will.^[1] While describing the difference between the jīvan-mukti and the videha-mukti, Ramaṇa Maharṣi says that the jīvan-mukta still possesses the subtle mind by which he experiences the Self. This state of jīvanmukti is called the turīyas tate. On the other hand, in the state of videhamukti, the subtle mind also becomes absorbed into the Self and the experience of the Self ceases completely. One becomes united with the Self without any differentiation. So, this state is called the turīyātīta. Maharṣi, further, states that even though these types are told, there is no difference actually in the state of liberation. This distinction is made only from the point of view of the spectators.^[2] About the invisibility of the body of the jīvanmukta, it is explained in the Ramaṇa-gītā that the jīvanmukta attains the powers of intangibility and invisibility by the maturity of his tapas. Thereafter, he wanders in the world with the cinmayabody. ^[3] Thus, the jīvan-mukta may appear with or without the physical body in the world. T. M. P. Mahadevan, the scholar of Vedānta system, interprets the ubhayātmikā mukti quite differently. According to him, these kinds of liberated ones possess the subtle body for the benefit of the world.^[4]

In the Ramaṇa-gītā, Ramaṇa Maharṣi mentions the krama-mukti as well. In the krama-mukti, one goes to the Brahma-loka and there attains the liberation. Here, Maharṣi specifically notes that there is not any difference in the experience of the jīvan-mukta and the krama-mukta. ^[5] Further, there are some capable aspirants, who cannot be free from the bondage while living. Their prāṇas does not rise up too, as in the case of the krama-muktas. Their prāṇas merge in the Self at the time of death.

According to Ramaṇa Maharṣi, the experience of these muktas is also same as of the above-mentioned muktas. ^[6]

Even though Ramaṇa Maharṣi discusses the types of liberation, his real opinion is that the liberation has no types. The real mukti is the state of complete annihilation of the individuality or the ego, which imagines this distinction. So, the real liberation transcends all these types.^[7] Here, Kapali Sastry comments that the discussions regarding the possession and the non-possession of the body of the liberated one are not helpful in the attainment of the liberation. To indicate this, Maharṣi reminds one about the merging of the I-thought into the Self, which is truly the means to the liberation.^[8] Ramaṇa Maharṣi puts forth the view of the oneness of the liberation mainly on the ground of oneness of the Self-experience of all the liberated ones. The abidance in the Self as well as the destruction of the bondage is also same in their case. So, there are no differences in the liberation. The difference appears only in the minds of the other ignorant people.^[9] Moreovre, Maharṣi denies the grades in the knowledge of the jñānīs. In his view, all the seven bhūmikās (steps) of the knowledge are imagined only by the ignorant onlookers, who see the jñānī acting according to the prārabdha. In truth, there is only one knowledge without any division or gradation.^[10] Additionally Ramaṇa Maharṣi asserts that the various worlds of the muktas such as kailāsa, vaikuṇṭha, ādityamaṇḍala etc. are also mere notions. They are imagined on the Self with the help of the marvelous power and they are just like the earth etc.^[11] Thus, Ramaṇa Maharṣi denies all the differences or the grades in the absolute knowledge and also in the state of liberation.

Footnotes and references:

[1]:

[Sad-darśanam] 42 [Sad-darśana-bhāṣya of Kapali Sastry] 42

[2]:

“It is the state of jivanmukti that is referred to as the attributeless Brahman and as the Turiya… It is the state of videhamukti that is referred to as the transcendent attributeless Brahman and as the transcendent Turiya… in reality, however, there are no distinctions in release gained through jnana.” [Self Enquiry], Q. 40, pp. 34-35

[3]:

[Śrī-ramaṇa-gītā] XIV.9-10

[4]:

Mahadevan T. M. P. (1959: 115) writes, “The third variety ‘with and without form’ is the release which is enjoyed by the ādhikārika muktas, whose mission it is to save the world. After shedding the physical body, they live in the subtle body for the welfare of humanity. They are also called the cira-jīvins (those with long life)”

[5]:

[Śrī-ramaṇa-gītā] XIV.5

[6]:

Ibid XIV.6

[7]:

[Sad-darśanam] 42

[8]:

[Sad-darśana-bhāṣya of Kapali Sastry] 42

[9]:

[Śrī-ramaṇa-gītā] XIV.4 Ibid XIV.7 cf. [Talks with Sri Ramana Maharshi] p. 231;[Day by Day with Bhagavan] p. 101

[10]:

[Śrī-ramaṇa-gītā] XVII.7; Ibid XVII.8; See also [Talks with Sri Ramana Maharshi] pp. 223-224

[11]:

[Śrī-ramaṇa-gītā] XIV.16-17