[Chaturamnaya] Sri Ramana Gita as a Dialogue - 3

[S Jayanarayanan]

(Continued from previous post)
 

K.G.S.: Does the aspirant after he attains firm Enlightenment (Sthitha Prajnatvam) retain a sense of
his personality (self-consciousness)? Is he aware then that he has attained perfectly firm Enlightenment;
and does he perceive that (1) from the entire effacement of his knowledge of the objective world or
non-self, or (2) from perfection of his Enlightenment (Prajnatvam)?
 

Maharshi: Yes, the perfectly Enlightened, the fully attained Jnani, the Self-realized, certainly realizes
himself as such. There can be no doubt there. Doubt or uncertainty is for the mind or intellect,
and has no place in that perfection of Realization or Enlightenment. Perfection is seen
(1) by a negative sign, the cessation of all vasanas, i.e., tendencies of the mind to act in consequence of
previous "attached karma" (action), and (2) by the positive sign of his incessant
consciousness (Chidatmakaratha), which is also termed "Mownam". As for perfection of Jnana,
the distinction is often drawn between Jnana and Vijnana, the latter referring to realization.
The Jnani is said to be not merely Jnana-Swarupa, i.e., of the nature of Enlightenment, but
also Swatmarama or Anandamurti, which means that he is experiencing and enjoying the Self as Jnanam
or Anandam. But this is a dualistic metaphor. In point of fact, that which is (Sat), is but one.
There is no separate thing as its enjoyment, or an object, or a quality for it to enjoy. But thought
has to be expressed to others "in matter-moulded forms of speech" and so we proceed into finer and finer
analysis by means of similes, metaphors, etc., even as the Reality defies expression. On account of the
use of such figurative language, however, the question is raised whether the Jnani experiences or
realizes his Jnanam. What remains after all elimination is best described as Sat, that which is,
Chit, consciousness or illumination, and Anandam or happiness — all three terms referring to one
and the same substance. That is really not existence, nor illumination, nor happiness, nor substance,
nor personality as we conceive them now. But these are the expressions or ideas which suggest to us
that Supreme State, that goal, "Sa kashtha sa para gatih," That is Supreme, That the highest goal.
(Katha Upanishad I-3-11)
 

K.G.S.: Well, the Jnani knows himself as such, i.e., as the fully attained. But can others know him to be
such, and if so, by what indication?
 

Maharshi: Yes, it can be known. The mark by which perfect realization is indicated is Sarvabhuta Samattva,
which means equality or sameness toward all. When one finds the same Atma or Self in all the various
moveable and immoveable objects and his behaviour indicates the sense of equality, that constitutes
the hallmark of the Jnani, Gunatita, Brahman, etc., as he is variously called. Equality means here,
in practice, the accordance of treatment appropriate to each, without undue preference or undue
avoidance as described in the Bhagavad Gita:

  32. He who, through the likeness of the Self, O Arjuna, sees equality everywhere,
  be it pleasure or pain, he is regarded as the highest yogi. (Chap. VI)
 

  24 & 25. Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth,
  stone and gold are alike, who is the same to the dear and the unfriendly, who is firm, and to whom
  censure and praise are as one, who is the same in honour and dishonour, the same to friend and foe,
  abandoning all undertakings — he is said to have transcended the qualities. (Chap. XIV)
 

K.G.S.: Does the practice of yoga culminating in samadhi (absorbed concentration or ecstasy) serve only
the purpose of Self-realization or can it be utilized to secure also other and lower objects, such as
the attainment of temporal ends?
 

Maharshi: Why, samadhi (i.e., the Yogi's perfect concentration) serves both purposes — Self-realization
and the securing of lower objects.
 

K.G.S.: If one starts his practice of yoga and develops samadhi (absorbed concentration) to secure lesser
objects, and before attaining these attains the greater object of Self-realization, what happens about
the lesser objects? Does he attain these also or does he not?
 

Maharshi: He does. The karma (or effort) to reach lesser objects does not cease to produce its result
and he may succeed in achieving these even after securing Self-realization. Of course, on account of such
realization, there will be no exultation or joy at the lesser successes. For that which feels emotion,
the mind, has ceased to exist in him as such, and has been transmuted into Prajna, Cosmic Consciousness.
 

(To be continued)