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搁补尘补峁嘺 惭补丑补谤峁�i defines the state of liberation by showing the exact reason of the bondage. According to him, it is the agency viz. the notion 鈥業-am-the-doer-of-the-actions鈥� makes one enjoy the results of the actions. If this sense of agency is removed by the proper enquiry 鈥榃ho is the doer?鈥�, all the three types of actions vanish along with the agency. The three kinds of actions are: 蝉补帽肠颈迟补 (accumulated actions), 辫谤腻补产诲丑补 (actions that have begun to bear the fruits), and 腻驳腻尘颈 or 蝉补帽肠墨测补尘腻苍补 (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-补诲惫补颈迟补-惫别诲腻苍迟补-philosophy, the total destruction of individuality is possible only by the means of the 箩帽腻苍补.

In the viewpoint of 搁补尘补峁嘺 惭补丑补谤峁�i, the 箩帽腻苍补 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 鈥榢nowing oneself鈥� 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鈥檚 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. 惭补丑补谤峁�i 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 惭补丑补谤峁�i, 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 搁补尘补峁嘺 惭补丑补谤峁�i, 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 鈥榥ew attainment鈥� 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, 搁补尘补峁嘺 惭补丑补谤峁�i 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 惭补丑补谤峁�i, the a箩帽腻苍补 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 鈥業 have not realized鈥� is also an obstacle in the way to the Self-knowledge.^[7] In this connection, 惭补丑补谤峁�i interprets the 腻迟尘补-蝉腻办峁Ｄ乼办腻谤补 as an腻迟尘补-nirasana, i.e. giving up the non-self. In his viewpoint, the Self which is one鈥檚 inherent nature is always 蝉腻办峁Ｄ乼 (ever-present), so there is no room for the expression 鈥�办腻谤补鈥� which indicates a new achievement. This word is based on one鈥檚 wrong assumption that he is going to achieve the Self, which is different from him.^[8] Furthermore, 惭补丑补谤峁�i comments on the word 鈥榬ealize鈥� that the Self is the sole Reality itself, so it is wrong to say 鈥榯o real-ise the Self鈥� 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, 鈥楬ow can the a箩帽腻苍补 be eliminated?鈥� According to 搁补尘补峁嘺 惭补丑补谤峁�i, the a箩帽腻苍补 can be destroyed only by the 惫峁泃迟颈-箩帽腻苍补 i.e. by the very subtle mode of mind. He divides the 惫峁泃迟颈s into two types: the 惫颈峁�a测补-惫峁泃迟颈, namely the mental mode that transforms itself into the forms of the objects, and the 膧tma-惫峁泃迟颈, namely a fixed attention on the Self, not losing the hold of it. Thus, the 膧tma-惫峁泃迟颈 concentrates on the core of the subject, hence it is subjective. The a箩帽腻苍补 can be annihilated only by this 膧tma-惫峁泃迟颈, which is different from the 惫颈峁�a测补-惫峁泃迟颈 (objective mode). In this sense, the 膧tma-惫峁泃迟颈 is called the 箩帽腻苍补 by 搁补尘补峁嘺 惭补丑补谤峁�i.^[10] The 膧tma-惫峁泃迟颈 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 膧tma-惫峁泃迟颈 or 叠谤补丑尘补尘补测墨 惫峁泃迟颈 is often compared with the samudr膩办腻谤补-苍补诲墨, namely the river that has taken the shape of the ocean. However, 搁补尘补峁嘺 惭补丑补谤峁�i 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 惫峁泃迟颈 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 叠谤补丑尘补尘补测墨 惫峁泃迟颈 or with the unbroken contemplation on the Self. According to 惭补丑补谤峁�i, this is said only because other people infer the mind-activity of the 箩帽腻苍墨. 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 惫峁泃迟颈s of the mind, including the 膧tma惫峁泃迟颈, do not remain in the state of the realization. Further, by referring to the texts 鈥�痴颈惫别办补肠奴岣嵞乵补峁噄 (360)鈥� & 鈥�Kaivalyam (II.78-79, 87)鈥�, 搁补尘补峁嘺 惭补丑补谤峁�i says that the a箩帽腻苍补 remains unaffected by the very contact of the pure knowledge in the state of 蝉耻峁�u辫迟颈. It is not destroyed directly in the pure knowledge. The very subtle 膧tma-惫峁泃迟颈 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 膧tma惫峁泃迟颈 by the means of meditation is necessary to destroy the a箩帽腻苍补. After discarding the a箩帽腻苍补 or the objectified 惫峁泃迟颈s of the mind, the 膧tma惫峁泃迟颈 too finally gets merged into the pure consciousness, just like the 办补峁璦办补 (sea-salt) that passes below the water after clearing the dirt in it. Thus, one鈥檚 efforts are needed only to remove the ignorance. The meditation needs the efforts and it is solely 办补谤迟峁�-tantra (dependent on the doer). On the other hand, the 箩帽腻苍补 is effortless and it rests on the Supreme Self itself. So, it is the vastu-tantra (dependent on the Self).^[13] Thus, 搁补尘补峁嘺 惭补丑补谤峁�i asserts that the 箩帽腻苍补 or the pure Consciousness is not inimical to the a箩帽腻苍补. However, it is seen to be accepted that the a箩帽腻苍补 gets destroyed only by the 箩帽腻苍补. So, here the sense might be that the a箩帽腻苍补 is completely absorbed in the Consciousness only when the state of 膧tma惫峁泃迟颈, 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 惫腻蝉补苍腻蝉. 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 a箩帽腻苍补 never arises again. The individuality and the other thoughts get destroyed forever by this experience. 搁补尘补峁嘺 惭补丑补谤峁�i proclaims that the supreme knowledge, which is the opponent of the a箩帽腻苍补, cannot be overcome again.^[14] However, in one of the dialogues, referring to the text 鈥�Kaivalya 狈补惫补苍墨迟补 (I.88-93)鈥�, he asserts that the experience cannot remain steady, if all the 惫腻蝉补苍腻蝉 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 惫腻蝉补苍腻蝉, is expected. In another dialogue, 搁补尘补峁嘺 惭补丑补谤峁�i makes clear that the experience of the 箩帽腻苍墨 is permanent, but the experience of the practitioner will be lost again because of the force of the old 惫腻蝉补苍腻蝉. This is not the absolute experience, but only a glimpse of the Self. One must continue his practice till the total annihilation of the 惫腻蝉补苍腻蝉. ^[16] Additionally, in the 搁补尘补峁嘺-驳墨迟腻, 惭补丑补谤峁�i 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 搁补尘补峁嘺 惭补丑补谤峁�i, the 箩帽腻苍补 means the state of permanent abidance in the Self. It can never be achieved merely by the discussions of various scriptures, when one鈥檚 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 惭补丑补谤峁�i, 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 搁补尘补峁嚹伵况补尘补尘 [搁补尘补峁嚹伵况补尘补]. 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, 搁补尘补峁嘺 惭补丑补谤峁�i 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 鈥榝or whom is the bondage鈥�, 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. 搁补尘补峁嘺 惭补丑补谤峁�i 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, 惭补丑补谤峁�i 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 箩帽腻苍墨. So, 搁补尘补峁嘺 惭补丑补谤峁�i does not forget to say that a mere recitation using the words 鈥業 am free鈥� 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, 搁补尘补峁嘺 惭补丑补谤峁�i 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 惭补丑补谤峁�i, one has to remove the hindrance of the scriptural learning at a certain stage to get established in the Self.^[25] In this manner, 惭补丑补谤峁�i 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]

搁补尘补峁嘺 惭补丑补谤峁�i 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 莫艣惫补谤补, 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, 惭补丑补谤峁�i 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 诲墨办峁Ｄ� (initiation), 搁补尘补峁嘺 惭补丑补谤峁�i always says that the mauna (silence) is the supreme kind of initiation. In this context, he illustrates the divine silence of 艢r墨 顿补办峁�i峁嚹乵奴谤迟颈 at various places.^[30] According to 惭补丑补谤峁�i, 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 搁补尘补峁嘺 惭补丑补谤峁�i himself preferred to teach through the silence. He used the words only when the disciple was unable to understand his silence.

Footnotes and references:

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[1]:

[厂补诲-诲补谤艣补苍补尘] 40 [Sad-诲补谤艣补苍补-产丑腻峁�y补 of Kapali Sastry] 40; See also [Talks with Sri Ramana Maharshi] p. 364

[2]:

鈥淭丑别 state we call realisation is simply being oneself, not knowing anything or becoming anything鈥� we loosely talk of Self-realisation, for want of a better term.鈥� [Day by Day with Bhagavan] p 181; See also [艢谤墨-谤补尘补峁嘺-驳墨迟腻] IV.4;[Eight Stanzas to Sri Arunachala] 2, p. 101

[3]:

鈥淚s 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?鈥� [Maharshi鈥檚 Gospel] p. 45

[4]:

[厂补诲-诲补谤艣补苍补尘] 23

[5]:

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

[6]:

鈥淭hus the man鈥檚 efforts are directed towards the removal of ignorance. Wisdom seems to dawn, though it is natural and ever present.鈥� [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鈥檚 Gospel] pp. 39-40

[7]:

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

[8]:

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

[9]:

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

[10]:

鈥�Vritti jnana alone can destroy 鈥�ajnana鈥� (ignorance). Absolute jnana is not inimical to 补箩苍补苍补鈥� the atma-vritti or the subjective vritti that is the same as jnanam.鈥� [Talks with Sri Ramana Maharshi] pp. 615-616

[11]:

[艢谤墨-谤补尘补峁嘺-驳墨迟腻] IV.8

[12]:

鈥淪uch 鈥榗ontemplation鈥� is again a mere word鈥� 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.鈥� [Talks with Sri Ramana Maharshi] pp. 179-180; See also [Guru Vachaka Kovai] III.941; [Talks with Sri Ramana Maharshi] p. 279

[13]:

鈥淭hus though in sleep the awareness of the Self is not lost, the ignorance of the jiva is not affected by it鈥� Meditation needs effort: jnanam is effortless鈥� Meditation is described as kartru-tantra (as doer鈥檚 own), jnanam as vastu-tantra (the Supreme鈥檚 own).鈥� [Talks with Sri Ramana Maharshi] p. 611

[14]:

[艢谤墨-谤补尘补峁嘺-驳墨迟腻] XVII.10

[15]:

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

[16]:

鈥淭丑别 jnani鈥檚 experience of the Self is therefore distinct and permanent. A practiser may by long practice gain a glimpse of the Reality鈥� And yet he will be distracted by the old vasanas and so his experience will not avail him..鈥� Ibid p. 541

[17]:

[艢谤墨-谤补尘补峁嘺-驳墨迟腻] 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]:

鈥淥ur real nature is mukti鈥� 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.鈥� [Day by Day with Bhagavan] pp. 93-94

[20]:

[厂补诲-诲补谤艣补苍补尘] 41; See also [Spiritual Instruction]-IV, Q. 11, p. 72

[21]:

鈥溾��the delusion of bondage fabricated by ignorance from time immemorial can be removed only by knowledge, and for this purpose the term 鈥榣iberation鈥� (mukti) has been usually accepted.鈥� [Spiritual Instruction]-IV, Q. 12-13, pp. 72-73

[22]:

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

[23]:

鈥淭丑别 scriptures are useful to indicate the existence of the Higher Power (the Self) and the way to gain it.鈥� [Talks with Sri Ramana Maharshi] pp. 71-72

[24]:

鈥淭丑别 Self cannot be found in books. You have to find it out for yourself, in yourself.鈥� [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]:

鈥淭丑别re will come a time when one will have to forget all that one has learned.鈥� [Who am I?], Q. 23, p. 44; See also [Guru Vachaka Kovai] I.147

[26]:

鈥淲hy waste time in such polemics? Only turn your mind inward and spend the time usefully鈥� 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鈥︹�� [Talks with Sri Ramana Maharshi] pp. 312-313

[27]:

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

[28]:

鈥淏ut the Guru, who is God or Self incarnate, works from within鈥� 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.鈥� 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]:

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

[30]:

鈥�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.鈥� [Talks with Sri Ramana Maharshi] p. 419; See also [Talks with Sri Ramana Maharshi] pp. 385-386, 511, 520-521

[31]:

鈥淪ilence is ever-speaking; it is a perennial flow of language; it is interrupted by speaking.鈥� [Talks with Sri Ramana Maharshi] p. 210; See also [Guru Vachaka Kovai] III.1173; [Talks with Sri Ramana Maharshi] pp. 254-255; [Maharshi鈥檚 Gospel] pp. 10-11; [Day by Day with Bhagavan] p. 40

[32]:

鈥淭his silence is more vast and more emphatic than all the scriptures put together.鈥� [Maharshi鈥檚 Gospel] p. 28; See also [Ramana Puranam] lines 317-324