Letters from Sri Ramanasramam, by Suri Nagamma

Yesterday I read in the chapter of “Vairagyabodhoparati”
that, if Realization be attained, then liberation, (moksha) can
be gained even without vairagya (non-attachment) and uparati
(desirelessness). I asked Bhagavan how that could be, as
according to the Ancients, the sign of a Realized Soul (Jnani)
is non-attachment.

Bhagavan replied, “It is true that non-attachment is the
sign of a Realized Soul. But it is also stated in the same book
that any apparent attachment one may be conscious of
pertains to the body only and not to the Self. That attachment
is a deterrent to the complete happiness of a jivan mukta, i.e.,
of one delivered from worldly bonds during his lifetime;
whereas for the videha mukta (one who is delivered from
worldly bonds only at death), Realization alone is important.

When it is stated that liberation can be gained by obtaining
realization even without non-attachment and desirelessness,
it means that liberation is gained only at the time of death. It
cannot be said, however, that it will all be of waste if one has
non-attachment and desirelessness yet no realization, for they
will enable one to attain heaven (punyaloka). It is all mentioned
in Vasudeva Mananam.”
I then asked how realization could ever be attained
without non-attachment and desirelessness.

Bhagavan explained, “Non-attachment, Illumination
and desirelessness (vairagya, bhodha, uparati), these three, will
not remain separate from one another. After attaining
realization though one may continue outwardly to show
attachment, inwardly non-attachment will necessarily be
there. It is however said to be a hindrance to the complete
enjoyment of bliss by a jivan mukta. Owing to the strength of
the results of past actions (prarabdha), he acts as one having
inherent tendencies (vasanas); but, strictly speaking,
attachment will not touch him. That is why it is said to be the
result of past actions.”
I asked whether that meant that, even though one
attained knowledge of the Self, one would not be able, were
past actions to remain too strong, to discard inherent
tendencies, and that, until those inherent tendencies were
destroyed, one could not attain undisturbed peace.

Bhagavan replied, “Yes, those who are firm in their
vairagya, bodha and uparati are indeed in a high state of
realisation, that means they are jivan muktas. If instead those
for whom Self-realisation alone is the most important, but
out of prarabdha they move about as if they have attachments,
they remain conscious of the fact that they actually do not
have attachments. Strictly speaking such attachments do not
affect them. That is why in Vasishtam it is said that even in
the third stage, vasanas get exterminated and the mind gets
destroyed. If it is asked when the fourth stage is reached
and where is the need for the fifth and the sixth stage, some
vague replies are given. So long as there is a doubt, there is
an explanation. The disappearance of all doubts is
realisation.”
“For a Realized Soul,” I asked, “to the extent to which
he has non-attachment, will he to that extent have tranquillity
and peace; while to the extent that his attachment grows,
will he to that extent be further removed from tranquillity?”
“Yes,” said Bhagavan, “that is the meaning.” And so
saying, he was again silent.