After merger with Brahman, there can no longer be any equipments to condition the seeker, and therefore he becomes ever free (vimuktimat), fully liberated from all the persecutions of his earlier body-mind-intellect equipment (upadhittah muktah).
Since this state is beyond even the taints of vasanas, in this pure state of Consciousness there is neither nonapprehension (avidya), nor the consequent misapprehensions (dvaita pratiti); therefore, Sri Rama indicates it as amalah (immaculate). In the pure, infinite Self there is neither tamas (nonapprehension) nor viksepa (agitations caused by misapprehensions). The mind-intellect becomes supremely sattvic; in fact, the Self transcends even sattva. Thus it is glorified as being beyond the gunas – gunathita (amalah). These are not mere objective descriptions of a unique state of consciousness. In the fulfillment of Om-upasana, the student has a subjective realization that he is the Self (so ‘ham parabrahma), the very eye of wisdom, the one light that makes every experience shine (vijnana drk).
Text LII
evam sada jataparatmabhavanah svanandatustah parivismrtakhilah aste sa nityatmasukhaprakasakah saksadvimukto ‘calavarisindhuvat.
A seeker who, through the above process, realizes directly pure the nature of the Self becomes supremely contented in that blissful state of the Self. He totally forgets all the experience of earlier jiva-hood and rises above them. He remains effulgent and lives in the unbroken bliss of the Self. Supremely free, be becomes like a stilled ocean.
Laboriously, Sri Rama is trying to communicate to his brother the end result of Self-realization. For the person who has realized the nature of the Self and who has totally identified with it, the whole world of plurality (constituting the misapprehensions that rise out of the nonapprehension of Reality) suddenly disappears – so totally that even its memory cannot return back to him.
Such an individual’s mental condition is being described here in terms of our worldly experiences, because we can understand the mind of the man of realization only in terms of our own mind. Picture to yourself the roaring, thunderous ocean, ever frothing and fuming in the continuous clash of waves. If by the waving of a magic wand the waters of that ocean could suddenly be transformed into utter stillness, the awesome beauty of that silence, the majesty of that stillness perhaps could convey to your mind a vague picture of the boundless state of hushed joy that the realized one experiences when the mind becomes totally absorbed in the bliss of the silent Self (acala vari sindhuvat).
Text LIII
Sanskrit Wording:
evam sadabhyastasamadhiyogino nivrttasarvendriyagocarasya hi vinirjitasesariporaham sada drsyo bhaveyam jita sadgunatmanah
He who thus sincerely and regularly practices this yoga of contemplation, he who has withdrawn himself from the entire world of perceived objects, he who has won a total victory over all the inner enemies, he who has lifted himself from the six main urges of the body – to him alone I, the Supreme, am directly available in an effortless act of perception.
Sri Rama points out four adjustments necessary for the spiritual seeker:
To one who thus regularly practices samadhi, meaning who is regular in his practice of meditation, in him the vasanas get burned up, and consequently his mental agitations become increasingly fewer. To the extent that rajas (misapprehension) gets eliminated at the mental level, to that extent tamas (nonapprehension) also gets lifted at the intellectual level. The mood of the mind-intellect under such a situation of inner peace and alertness is called a sattvic mood. A sattvic mind settles easily into a steady, contemplative mood.
The source of disturbance in the mind is its engagement in the world of sense objects. The mind gushes into the fields of objects only when it is whipped up by the desires in the intellect. The desire to possess, embrace, and enjoy sense objects comes out of the foolish values we entertain – the erroneous misconception that an object contains a certain amount of joy-content. Those who examine intelligently the nature of the world of things and beings and realize for themselves that finite entities are impermanent, sorrow-oozing, mind-dissipating, and therefore not desirable, end their unproductive efforts at gaining them.
The inner enemies are six in number: desire, anger, and so on. These six are the horrible faces of rajas, and they are the destroyers of the sattvic poise of the contemplative mind. When sattva increases, the rajoguna qualities that prompt one into continuous fields of work and exhausting anxieties naturally clam down and disappear.
One who has successfully escaped the six urges of the body – both gross and subtle – discovers an evergrowing intensity in one’s daily contemplation. These six physical and mental urges are exhaustively examined in the Upanisads, and the rishis have declared that hunger and thirst belong to the physiological system (prana), sorrows and passions belongs to the mind, and old age and death belong to the body.
To those who accomplish the above four necessary adjustments, to them Sri Rama declares, “I am directly available for their personal experience” Sri Rama, the supreme Self, explodes into the vision of such a contemplative mind.
Text LIV
dhyatvaivamatmanamaharnisam muni-stisthetsada muktasamastabandhanah prarabdhamasnannabhimanavarjito mayyeva saksatpraviliyate tatah.
Through such steady and continuous contemplation the ‘spiritual-seeker-shall become ever liberated from all bondages. Thereafter, he lives his share of destiny without the sense of “I am the body,” and in the end he merges into Me, the pure Self.
Here the nature and mode of behaviour of a man of realization are being hinted at. A more exhaustive picture of the man of perfection is eleborately painted in the Bhagavad Gita.
