My Musings Sri Bhagwan: As bondage is merely a verbal assumption according to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends upon the question of bondage, arise when there is no bondage? Without knowing this truth, to enquire into the nature of bondage and liberation is like enquiring into the non-existent height, colour, etc., of a barren womans son or the horns of a hare. Bondage is a delusion. But the delusion of bondage has been fabricated by ignorance from the time immemorial and therefore can only be removed by Knowledge. Removal of ignorance by Knowledge is the only purpose for accepting the term liberation. That is all. THE FIRM CONVICTION THAT THERE IS NEITHER BONDAGE NOR LIBERATION IS THE SUPREME PURPOSE OF ALL EFFORTS. All efforts are for the purpose of seeing boldly, through Direct Experience, that bondage and liberation do not exist at all. Bondage and liberation do not exist. However, Sri Bhagwan has taught that this is decided on the strength of Experience and not merely on the strength of the Scriptures. Sri Bhagwan Ramana has taught that bondage and liberation are mere linguistic terms and are therefore mere assumption. But they cannot function of their own accord. We have to accept the existence of some Basic Thing of which they are modifications. Sri Bhagwan : If one enquires , for whom is there bondage and liberation? it will be seen , they are for me . If one enquires, Who am I?, one will see that there is no such thing as the I. It will then be as clear as an amalaka fruit in ones hand that what remains is ones real being. As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and enquire into themselves inwardly, there is no doubt that all realised persons uniformly see neither bondage nor liberation so far as the true Self is concerned. Therefore, joys and sorrows that we experience are not real, for bondage and liberation do not exist. Our joys and sorrows appear to be real only because we turn aside from our Real Nature. Joys and sorrows do not exist. we cannot deny that in the states of deep sleep, fainting, swoon, etc., the entire universe, moving and stationary, beginning with the earth and ending with the unmanifested Prakriti (Nature), disappears. Can we? No, that is our daily experience. Is it not? EVERYTHING DISAPPEARS BUT WE REAMIN. WE DO NOT VANISH! Thus, Sri Bhagwan has taught that the State of Pure Being which is common to all and which is experienced directly by everyone is our True Nature. Even Turiya which means That which is the fourth is only for the purpose of making it clear that the Self is that which is different from the three states and which is the Witness of these states. However, when the Self is known, the three states disappear, and along with the disappearance of these states disappears the idea that the Self is the Witness. This is why the Self is described as beyond the fourth, that is, the TURIYATITA. Sri Bhagwan : The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described by newer and newer words, are opposed to ones real nature. Sri Bhagwan has however assured us that undoubtedly it is possible for all to know directly without doubt what exactly is our True Nature.
Posted on: Thu, 16 Oct 2014 04:19:53 +0000
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