[One time in Itawa a pandit came asking:-‘Bhagavan! Shruti says “tyaage naike na tattvamaanashuH” – ‘By renunciation alone is immortality gained’ [Kaivalya Upanishad 1:2]
There is doubt then as to the whole meaning of this, with the interpretation that the ego is really always separate, that is to say, that we are abandoned; also not seeing reality. Therefore, how is this Shruti useful?’ Shri Charan [Shankaracharya Swami Brahmanand Saraswati] explained to the Panditji like this.]
All worldly subject matter always remains separate from the aatmaa (the soul) but also the jiiva (spirit) does not assume it’s authority over anything. The cause of delusion is in the protection and advancement of those whom the jiiva regards as it’s own. He experience happiness; but in their downfall and trial he accepts suffering. But those things that the jiiva does not plan to make his own, from these he stays constantly pure – not happy in their progress and not unhappy in their downfall. Therefore it is clear that for those who take ownership of things, the very same is the cause of greed, and the same is the cause of experiencing happiness and of experiencing suffering.
This is really the mamatva-suutra (the sutra about egoism) and the alpita-svatva-suutra (the false-ownership sutra), through which the jiiva’s own relationship with other things is gotten fixed, and with these meanings exists all material separation but also to these the acquisition remains and to this kind with emotions of many meanings with acquired through their like vasanas (habitual tendencies) are become manifested and the jiiva really falls into the wheel of these, own real form-soul essence becomes indifferent. In this Shruti is the instruction for abandoning this mental acceptance. That is to say the jiiva’s relationship with unlimited worldly things, by abandoning the ownership of these the reality is really gained. This is the idea. By the renunciation, here is the meaning, “mamatva-tyaaga” – ‘renouncing ego’, abandonment of one’s false-ownership of things.
This is one of several meanings – becoming an egoist in the mundane existence, this is the root cause of good and bad vasanas of the inner self. ‘Until the time that vasanas are limited they will remain’, meaning ‘up until the time egoism is abandoned’; because really, inner vasanas (habitual tendencies) are the root cause of all worldly business. On quieting all vasanas one experiences one’s inner self. This is really the gist of this Shruti sentence. Moreover, in the Muktika Upanishad it is written:-tasmaadvaasanayaa yuktaM mano baddhaM vidurbudhaaH . sabhyagvaasanayaa tyaktaM muktamityabhidhiiyate ..[Muktika_Upanishad 2:2:16]
‘The wise know that the mind is bound by the impressions, it is liberation from a dream when all vasanas are released. ‘That is to say; ‘Through the mind being united with vasanas the foolish individual is bound, but by abandoning all vasanas he becomes liberated.’ Therefore, by the destruction of vasanas one has accepted moksha (freedom).
In the settling of the inner self is the true form of the reality of Paramatma, the way that in the still pool of water the image of the sun becomes markedly clear and really one becomes drowned in this endless blissfulness, the experience of the face of the individual’s life of beatitude, and “shiitoshhNa sukhaduHkheshhu samaH saMgavivajiMtaH” [Gita 12:18] – ‘Has equanimity towards cold and heat, towards happiness and sorrow, he is free of attachment’ is characteristic and happens very naturally in you. On this kind of dispassionate jiivanmukta (free spirit) the [effect of the] praarabdha (destiny) is destroyed. The videha mukti (the liberation in death) is attained. In this he becomes absorbed into Paramabrahma (the Supreme Soul), in the way that on breaking open a water pot the space inside the pot passes into the great space outside. na tasya praaNaaH utkraamanti atraiva samaviliiyante . [Brihadaranyaka Upanishad 4:4:6] Sage Yajnavalkya says to King Janaka ‘At death he does not quit the body, at the end he is absorbed here.’ That is to say; That when the jiivanmukta mahaatmaa abandons his body, that life is going elsewhere, he really becomes absorbed. His soul is in the vishvaatmaa (Universal Soul) and in nature becomes absorbed. But, the root cause is abandoning vasanas, for this a person should incline his efforts. This is the greatest valuable work of man.