Talks with Sri Ramana Maharshi Complete ... - BrahminVoice.org

Talks with Sri Ramana Maharshi
has taken its birth. That is prarabdha. But from the jnani’s point
of view there is only the Self which manifests in such variety.
There is no body or karma apart from the Self, so that the actions
do not affect him.
D.: Is there no dehatma buddhi (I-am-the-body idea) for the Jnani?
If, for instance, Sri Bhagavan be bitten by an insect, is there no
sensation?
M.: There is the sensation and there is also the dehatma buddhi. The
latter is common to both Jnani and ajnani with this difference, that
the ajnani thinks dehaiva Atma (only the body is myself), whereas
the Jnani knows all is of the Self (Atmamayam sarvam), or (sarvam
khalvidam Brahma) all this is Brahma. If there be pain let it be. It
is also part of the Self. The Self is poorna (perfect).
Now with regard to the actions of the Jnani, they are only so-called
because they are ineffective. Generally the actions get embedded
as samskaras in the individual. That can be only so long as the
mind is fertile, as in the case of the ajnani. With a Jnani the mind
is surmised; he has already transcended the mind. Because of his
apparent activity the mind has to be inferred in his case, and that
mind is not fertile like that of an ajnani. Hence it is said that a
jnani’s mind is Brahman. Brahman is certainly no other than the
jnani’s mind. The vasanas cannot bear fruit in that soil. His mind
is barren, free from vasanas, etc.
However, since prarabdha was conceded in his case, vasanas also
must be supposed to exist. If they exist they are only for enjoyment
(bhogahetu). That is to say, actions bear twofold fruits, the one for
enjoyment of their fruits and the other leaving an impress on the
mind in the form of samskaras for subsequent manifestation in
future births. The jnani’s mind being barren cannot entertain seeds
of karma. His vasanas simply exhaust themselves by activities
ending in enjoyment only (bhogahetuka karma). In fact, his karma
is seen only from the ajnani’s standpoint. He remains actionless
only. He is not aware of the body as being apart from the Self. How
can there be liberation (mukti) or bondage (bandha) for him? He is
beyond both. He is not bound by karma, either now or ever. There
is no jivanmukta or videhamukta according to him.
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