Self is Poorna (Perfect)

Sri Ramana Maharshi

D.: Is there no dehatma buddhi (I-am-the-body idea) for the jnani? If, for instance, Sri Bhagavan be bitten by an insect, is there no sensation? 

M.: There is the sensation and there is also the dehatma buddhi. The latter is common to both jnani and ajnani with this difference, that the ajnani thinks dehaiva Atma (only the body is myself), whereas the jnani knows all is of the Self (Atmamayam sarvam), or (sarvam khalvidam Brahma) all this is Brahma. If there be pain let it be. It is also part of the Self. The Self is poorna (perfect). 

Now with regard to the actions of the jnani, they are only so-called because they are ineffective. Generally the actions get embedded as samskaras in the individual. That can be only so long as the mind is fertile, as in the case of the ajnani. With a jnani the mind is surmised; he has already transcended the mind. Because of his apparent activity the mind has to be inferred in his case, and that mind is not fertile like that of an ajnani. Hence it is said that a jnani’s mind is Brahman. Brahman is certainly no other than the jnani’s mind. The vasanas cannot bear fruit in that soil. His mind is barren, free from vasanas, etc. 

However, since prarabdha was conceded in his case, vasanas also must be supposed to exist. If they exist they are only for enjoyment (bhogahetu). That is to say, actions bear two-fold fruits, the one for enjoyment of their fruits and the other leaving an impress on the mind in the form of samskaras for subsequent manifestation in future births. The jnani’s mind being barren cannot entertain seeds of karma. His vasanas simply exhaust themselves by activities ending in enjoyment only (bhogahetuka karma). In fact, his karma is seen only from the ajnani’s standpoint. He remains actionless only. He is not aware of the body as being apart from the Self. How can there be liberation (mukti) or bondage (bandha) for him? He is beyond both. He is not bound by karma, either now or ever. There is no jivanmukta or videhamukta according to him.

D.: From all this it looks as if a jnani who has scorched all the vasanas is the best and that he would remain inactive like a stock or stone. 

M.: No, not necessarily. Vasanas do not affect him. Is it not itself a vasana that one remains like a stock or stone? Sahaja is the state.