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The liberation of the jiva

 

21   The spiritual practice adopted by the jiva becomes complete upon the destruction of the ego at its source.

 

22   Like the moth [in the flame], a jiva on which the shining light of swarupa has fallen will be annihilated, becoming the supreme.

 

23   The experience of Atma jnana, the realisation that one is bodiless, is the liberation of the jiva who regarded himself as the body.

 

24   For the jiva who has realised the truth, that truth itself will help in uniting it with liberation.

 

25   Only he in whom the ‘I’ is dead will know the union of the jiva with the supreme, which is the full, non-dual [experience].

 

26   The jiva that has succeeded in annihilating its ego-ridden mind in the Self, which is pure consciousness, will itself become consciousness, the supreme.

 

27   For the good jiva that has attained jnana, grace, there is never ever any pramada [forgetfulness of the Self], the darkness of ignorance.

 

28   In the Atma-swarupa, the supreme, pramada is always a complete folly for the jiva.

 

29   Drowning [the jiva] in the Heart in such a way that no thought arises for any reason – this is the grace, the power of the Self, who is the Lord of the jiva.

 

The unreality of the ego

 

30   Neither in this world nor anywhere else does there exist for you a malevolent enemy like the ego.

 

31   Enquire within and know the source of the ego so that the ego departs and the experience of Atma-swarupa surges.

 

32   If you enquire within yourself and know the nature of the powerful ego-ghost, then, like the [presumed] best man, it will run away and disappear.

 

Bhagavan: In a Hindu marriage function, the feasts continue five or six days. A stranger was mistaken for the best man by the bride’s party and they therefore treated him with special regard. Seeing him treated with special regard by the bride’s party, the bridegroom’s party considered him to be some man of importance related to the bride’s party and therefore they too showed him special respect. The stranger had altogether a happy time of it. He was also all along aware of the real situation. On one occasion the groom’s party wanted to refer to him on some point. They asked for him. He scented trouble and made himself scarce. So it is with the ego. If looked for, it disappears. If not, it continues to give trouble.6

 

Bhagavan: Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and reality will shine forth by itself. This is the direct method. Whereas all other methods are done, only retaining the ego. In those paths there arise so many doubts and the eternal question remains to be tackled finally. But in this method the final question is the only one and it is raised from the very beginning. No sadhanas are necessary for engaging in this quest.

 

There is no greater mystery than this – viz., ourselves being the reality we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will yourself laugh at your past efforts. That which will be on the day you laugh is also here and now.7

 

33   Like an onion, the ego-appearance is an unreal thing that consists of a combination [of many tattvas]. When enquired into, it will be found to have no swarupa.

 

When every layer of an onion has been peeled away, there is no onion left. Swarupa here means ‘ever-present and inseparable nature’.

 

34   As long as the ego exists, how can one see, with a ramifying mind, the truth of oneself?

 

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The slide show comprises photos of Muruganar, the author of Padamalai.

David Godman Books

 

Books by David Godman on Ramana Maharshi, his devotees and his teachings

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