Does prarabdha karma* and suffering persist after realisation/liberation?

Questioner: I have a question, if Ajnanam (ignorance) is removed* that means the whole source of Samsara is removed. In such a case why should the Jnani (realised sage) even have Prarabdha Karma*. That also should not be present right?

Tom: In Truth, there is not even any such thing as a Jnani (meaning a person or body-mind that is ‘realised’) – there is only That Objectless Subject-Self-Brahman. So there is no karma whatsoever for ‘a Jnani’ (a Jnani here meaning the Self). The self has no duality, and no karma. Karma is born of ignorance and is maya, unreal. They are one and the same – karma and ignorance – or one comes from the other. This is also what is taught in the Upanishads (eg. Adhyatma Upanishad) and by Shankara, both in his commentaries and in texts such as Vivekachudamani.

*Removal of ignorance is the same as Self-Realisation, so say the Upanishads, so says Shankara.

**Tom: Prarabdha Karma is the portion of karma that, according to the Vedas, gives rise to the body in the present birth and will play out and determine the specifics of the present life. A simple translation could be ‘destiny’ or ‘what is destined for this life’. The idea of this question is that, for example, if you have ‘been bad’ in the past and have accumulated negative karma as a result, even though you have realised the Self, this negative karma may continue and cause suffering for you even after Self-Realisation. The Upanishads are clear that all karmas and all suffering end upon Self-Realisation, so one need not even fear the negative results of one’s past actions if one realises the Self.

A very useful teaching: Structural and Dynamic (or functional) aspects of the ego | Liberation

This is a very useful teaching for those seeking spiritual liberation. I also have written about this here in this article: Essential teachings for liberation: we need a ‘double teaching’ as we suffer from ‘double ignorance’| The ‘two wings’ of the teaching | Buddhism | Vedanta

Just through Being Still

Be still.

Just be still.

Gently,

Without force,

Allow all thoughts to subside,

In their own time,

So that only Stillness (Subject-Self-Consciousness) remains.


All doubts, confusions and questions

Will gently fade away effortlessly,

By themselves,

Just through Being Still.


Have faith in your Self-Nature

(Or Guru or God),

Know you are One and All,

And armed with this Knowing-Faith-Intuition,

Surrender,

And Be Still


Once one starts to gain experience in Being Still/turning within,

All teachings that do not encourage stillness or turning within

To discover the Pure Subject-Self/Divine Essence,

Are seen to be utterly superficial, egoic

And of the nature of delusion.


The Simple Being

That is your own True Self or True Nature

(Also known by more grandiose terms

Such as ‘Ultimate Truth’ or ‘Thoughtless Reality’ or ‘God’)

Will be revealed as simply your own Being

Or Isness

Devoid of objective arisings,

Just through Being Still.


‘You’ will discover your own True Self,

which is naturally devoid of arising objective phenomena,

just through Being Still.


Suffering will slips away of its own accord,

there being nowhere for it to attach itself to,

just through Being Still.


Bliss overflows
Infinity Dawns,
Eternity Rises,
Consuming all:
One is thrust into Eternal Life-Joy-Bliss,
One with Source (‘The Father’)

Just through Being Still


All duality is destroyed,
And with it suffering and egoity also disappear,
As the many waters of duality,
Flow into the Ocean of Unity,
(That is my Beloved Guru Bhagavan Sri Ramana,
Who is Grace,
Oneness itself)

Just through Being Still


Without Being Still,
(Also known as Self-Enquiry, Self-Surrender, Abiding as Self,
Being with God, Being with Guru, Residing in The Heart,
Turning Within, Awareness Watching Awareness, Self-Attention,
Parabhakti, Samadhi, Meditation,
Yoga, Devotion, Loving Self/God
Nididhyasana, Silence, Just Being),
Without this Sadhana (Spiritual Practice),
Know that ego-duality-confusion-suffering-samsara will continue potentially forever until the practice is undertaken.

Therefore,
Be Still.


For those who find themselves unable to practice thus,

Contemplate deeply upon this:

What will bring Eternal Joy-Peace-Happiness-Bliss?

Attending to/paying attention to that which changes (ie. various objects that arise and fall)

Or paying attention to that which never changes (the Subject-Consciousness-Self)?

Contemplating thus,

Know that attending to objects/maya simply leads to more objects/maya,

And thus more ego & suffering.

Contemplate this deeply.

Contemplating deeply, and knowing thus,
Discover what You Are:
Abide as the Self,
And Be Still.


Therefore

Be still.

Just be still.

Gently,

Without force,

Allow all thoughts to subside,

In their own time,

So that only Stillness (Subject-Self-Consciousness) remains.

❤️🙏❤️

How to know you have reached the end of suffering or the Absolute? Advaita | Self-Realisation

In this video Tom answers questions like:
-How do you know you are free from suffering?
-How do you know that you have reached the absolute?
-Does the enlightened body still feel pain, hunger, cold and psychological discomforts?
-How to shed the believe that we are the body-mind?

This video was recorded live during a Satsang meeting with Tom Das and put together by volunteers.

To attend satsang, see here: https://tomdas.com/events

For guided meditations see the ‘guided meditation’ playlist here: https://www.youtube.com/c/TomDasNonduality/playlists

For recommended reading for liberation see here:
https://tomdas.com/2020/10/19/recommended-reading-books-for-enlightenment-liberation-and-self-realisation/

To book a 1 to 1 session with Tom see here:
https://tomdas.com/nondual-spiritual-counsellor/

On ‘Cutting the Knot’ | The Nadis, Sushumna and Self-Realisation | Sri Ramana Gita PDF download| Sri Ramana Maharshi

SRI RAMANA GITA

CHAPTER NINE
ON CUTTING THE KNOT

1. On the night of the 14th of August, I put a question to Maharshi regarding granthibheda [severance of the knot] on which even the learned have doubts.

2. The effulgent Bhagavan Sri Ramana Rishi, listened to my question, thought for a while and in his divine way spoke.

3. “The nexus of the body and the Self is called the granthi. It is only by this connection with the Self that one is aware of the body.

4. This body is insentient. The Self is pure awareness. The connection between the two is deduced through the intellect.

5. O child, enveloped by the diffused light of pure awareness, the body functions. Owing to non-apprehension (of the world) in sleep, (swoon) and so on, the location of the Self has to be inferred.

6. Even as the subtle forces like the electric current pass through visible wires, the light of awareness flows through a nadi in the body.

7. The effulgent light of pure awareness, taking hold of a centre, lights up the entire body as the Sun illumines the world.

8. Owing to the diffusion of that light in the body, one has experiences in the body. That centre of radiation the sages say, is the Heart.

9. From the play of forces in the nadis one infers the flow of the light of awareness. The forces course through the body each hugging its special nadi.

10. The particular nadi through which pure awareness flows is called sushumna. It is also called atma nadi, para nadi and amrita nadi.

11. As the light pervades the entire body, one gets attached to the body, mistakes the body for the Self and regards the world as different from oneself.

12. When the discerning one renounces attachment and the identification of himself with the body and pursues one-pointed enquiry, a churning starts in the nadis.

13. With this churning of the nadis, the Self gets separated from the other nadis, and clinging to the amrita nadi alone, shines forth.

14. When the effulgent light of awareness shines in atma nadi alone, nothing else shines except the Self.

15. Anything that appears before (such a jnani) has no separate existence. He knows the Self as clearly as the ignorant one his body.

16. He for whom the atman alone shines, within, without and everywhere, as (clearly as) objects to the ignorant, is called one who has cut the nexus.

17. The nexus is two-fold; one the bond of the nadis, the other mental attachment. The perceiver, though subtle, perceives through the bond of the nadis the entire gross world.

18. When the light, withdrawn from all the other nadis, dwells in one nadi alone, the bond (between awareness and the body) is sundered and the light abides as the Self.

19. As a heated iron-ball appears as a ball of fire, this (body) heated in the fire of Self-enquiry shines as the Self.

20. The old vasanas pertaining to the body, (mind and so on) are destroyed. Being free from body-consciousness one never has the sense of doership.

21. Since such a one has no sense of doership, his karma, it is said, is completely destroyed. As nothing but the Self exists, no doubts arise for him.

22. Once the knot is cut, one is never bound again. This is considered the state of power supreme and peace supreme.”

This is the ninth chapter entitled ‘ON CUTTING THE KNOT’ in Sri Ramana Gita, the Science of Brahman and the Scripture of Yoga, composed by Ramana’s disciple Vasishta Ganapati.

There is no knowing or realising the Self | Sri Ramana Maharshi

People speak of knowing the Self, or Self-Realisation, but knowing the Self is just to Be the Self. To Be the Self is just Pure Being devoid of objective phenomena. In this there is no knowing or realising, just Being.

Here are some verses from Sr Ramana Maharshi’s Upadesa Saram (30 verses on the Essence of Spiritual Instruction):

25. Seeing oneself free of all attributes [objects]
Is to see the Lord,
For He shines ever as the pure Self.

26. To know the Self is but to be the Self,
For it is non-dual.
In such knowledge
One abides as that.

27. That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.

28. Having known one’s nature one abides
As being with no beginning and no end
In unbroken consciousness and bliss.


See here for the full 30 verses of Sri Ramana Maharshi’s Upadesa Saram which summarises the entire teaching

Mind and Consciousness | Fully awake in Deep Sleep

Q. I have a question. If mind guides us while we are awake and in dream, and in sleep we are not conscious (because mind is switched off), doesn’t that imply mind is what we mistake for ‘consciousness’ or ‘awareness’?

Tom: Yes, that is correct. We consider ourselves to be awake/conscious in both the waking state and the dream (whilst we are dreaming) and asleep/unconscious in deep sleep.

Actually it is just the mind, ie. ignorance/duality, that is awake in ‘waking’ and dream and we are actually fully conscious in deep sleep – it is just the mind that is ‘asleep’.

This is why the in the Bhagavad Gita verse 2:69 it states: ‘What all [ignorant] beings consider as day is the night of ignorance for the wise, and what all [ignorant] creatures see as night is the day for the introspective sage.’

Also see:

Ramana Maharshi on Deep Sleep and Self-Realisation

Ramana Maharshi: the method of wakeful sleep (Jagrat Sushupti) to attain liberation

Deep sleep is Brahman – the three states according to the Birhadaranyaka Upanishad with commentary by Shankara