Sat-darshana Bhashya (translation)

V OF RELEASE

Release is said to be a liberation of the soul or jiva from the bondage in which it is lost. This bondage has been described as a knot tying spirit to matter. It has been also stated that the real nature of this bondage consists in the play of the ego or the apparent consciousness. Hence the Shastras lay down that liberation is nothing but the dissolution of the ego, and show the means of such dissolution. Elsewhere is discussed the difference between the bound man and the liberated. It is sufficient here to note what is common to both in order to clear a possible misapprehension that with the dissolution of the ego individuality also is dissolved. When the ego is dissolved or reformed individuality is not destroyed. The self that supports the individuality is a continuous conscious principle that survives the appearance and disappearance of the ego and does not depend upon the ego for the preservation of its individuality. This self, as has been already noted, is none other than the infinite self which, in maintaining a manifold individuality in its own movement of all-becoming, becomes the self of each individual, in which, however, there is a play on the surface of a figure of the self, called the ego or the apparent self. This latter is a temporary formation and like every formation is dissoluble in time. The individual in whom the bondage is shattered and the ego is dissolved retains his individuality even after the release mukti. He can recall in his liberated state the experiences of his former life in bondage and thus connect the past of his distinct individuality in an unbroken continuity with the present. The individuality persists in spite of the withdrawal of the ego, and it is a mistaken notion that the ego is a permanent mark or eternal expression of individuality. Perhaps a real and more enduring individuality commences only from liberation, in the absence of the disfiguring ego and its interference. Therefore the liberated life of the jivan mukta is an ideal realised in the individual. So then, whether a soul is in bondage or released from it, the individuality persists, because it is the direct concern of the Infinite and not at all of the ego. Certain truths about the mukta or the liberated soul are stated in the Ramana Gita (Ch. VII, IX, XIV) to which we shall later make reference. Though experience alone can verify their truth and one must have taken to spiritual life and have had some kind of personal experience before one can understand and appreciate them, the true state of the liberated man, mukta purusa, is described there with many details regarding the wonderful development that comes upon his body, life and mind, in order to strengthen the faith of the intelligent critic of earnest enquiry, and to infuse interest and spirit into him.

As bondage and release refer to the jiva or the apparent self, the doubt arises if the means of release lies with the jiva or not. An answer is possible either way. It may be argued that if the jiva be the cause of bondage then the means of liberation also lies with him. In that case, since the jiva is a formation in the suksma deha, the subtle stuff between the self and the body, he is bound in matter and freed in spirit. The element of jada, the inconscient in him, causes the bondage and that of consciousness works for release. On the other hand, it may be urged that since in reality the jiva himself is said to be a formation identified with bondage he is not the cause of his own imprisonment. finds himself there as the apparent self bound to a movement of the subtle body which he has made his own by a sort of identity. So then, if we remember that this bondage is the work of the selfveiling power tirodhana in the creative movement itself and that release is the result of a succeeding movement of the conscious force called anugraha, the Grace, we are led to conclude that mukti or liberation is a matter of development. The power of grace of He Sat-darshana Bhashya 301 the supreme Lord of all existence, the Infinite Self, chooses the developed jiva, the pakva, removes the deflection of the apparent self in him, and transforms the ego into a true reflection of Himself, ever signified as the free and the real ’I’ in the individual. The Upanishad is clear upon this point and will bear quotation.⁹⁵

We have already stated that it is a double movement of the creative conscious force which by the play of her Maya manifests as a self-veiling power constituting itself as bondage and also as a revealing power moving towards release. As we have seen that it is the jiva or the apparent self that is chained and released, it is clear that the jiva in the individual is born and disappears. At the same time it must be borne in mind that the self of the individual jiva is free from the temporary character of the jiva and is not subject to the changes attendant on the formation of the soul called jiva.