RAMANA

BHAGAVAN SRI RAMANA'S TALKS :

IT IS NOT DIFFICULT TO UNDERSTAND BHAGAVAN RAMANA IF YOU READ THE QUESTIONS PUT TO HIM AND THE ANSWERS GIVEN BY HIM, SLOWLY, CONCENTRATING ON EACH WORD ATTENTIVELY WITH INVOLVEMENT AND INTEREST TO LEARN.- It is made simple for you. So you will enjoy profusely. JKS

The kramamukti  (liberation by degrees) school say that the upasaka goes to the region of his Ishta Devata which is Brahmaloka to him. The souls passing to all other lokas return to be reborn. But those who have gained the Brahmaloka do not. Moreover those desirous of a particular loka can by proper methods gain the same.Whereas Brahmaloka cannot be gained so long as there is any desire left in the person. Desirelessness alone will confer the loka on him. His desirelessness signifies the absence of the incentive for rebirth.

The age of Brahma is practically immeasurable. The presiding deity of the loka is said to have a definite period of life. When he passes away his loka also is dissolved. The inmates are emancipated at the same time, irrespective of the different nature of individual consciousness in them prior to Self-realisation.

The kramamukti school objects to the idea of   ‘ sadyomukti’  (immediate liberation) because the Jnani is supposed to lose body-consciousness at the same time that ignorance is dispelled but he continues to live in the body.

 “How does the body function without the mind?”

‘’Knowledge (jnana) is not incompatible with ignorance (ajnana) because the Self in purity is found to remain along with ignorance-seed (ajnana beeja) in sleep.But the incompatibility arises only in the waking and dream states.

Ajnana has two aspects: avarana (veiling) and vikshepa (multiplicity). Of these, avarana (veiling) denotes the veil hiding the Truth. That prevails in sleep. Multiplicity (vikshepa) is activity in different times. This gives rise to diversity and prevails in waking and dream states (jagrat and svapna). If the veil, i.e., avarana is lifted, the Truth is perceived. It is lifted for a Jnani and so his karanasarira (causalbody) ceases to exist.Vikshepa alone

Continues for him. Even so, it is not the same for a Jnani as it is for an ajnani.

The ajnani has all kinds of vasanas, i.e., kartrtva (doership) and bhoktrtva (enjoyership), whereas the Jnani has ceased to be doer (karta). Thus only one kind of vasana obtains for him. That too is very weak and does not overpower him, because he is always aware of the Sat-Chit-Ananda nature of the Self. The tenuous bhoktrtva vasana is the only remnant of the mind left in the Jnani and he therefore appears to be living in the body.

This explanation when applied to the mantra amounts to this:

A Jnani has his karana sarira destroyed; the sthula sarira (gross body) has no effect on him and is for all practical purposes destroyed too. The sukshma sarira (subtle body) alone remains. It is otherwise called ativahika sarira. It is this which is held by all persons after the physical body is given up. And with this they traverse to other lokas until another suitable physical body is taken. The Jnani is supposed to move in Brahmaloka with this sukshma sarira. Then that is also dissolved and he passes to final Liberation.

The whole explanation is meant only for the onlooker. The Jnani

himself will never raise such questions. He knows by his experience

that he is not bound by any kind of limitations.