Sri Lakshmana Swamy (disciple of Sri Ramana Maharshi): The mind must die. There is no other way to realise the Self. Some people say that complete equanimity of mind is self realisation, but this is not true. This is only a stage one passes through on the way to self realisation. Other people say that seeing the Self or God everywhere is self-realisation, but this is not true either. To see the Self everywhere, there must be an I who sees, and while that I exists, the mind will also exist. The jnani does not see anything, because the seeing entity in him has died. In the Self there is no seeing, only being. When the mind still exists one can reach a stage where one can see the whole world as a manifestation of the Self, but when the mind dies, there is no one who sees and no world to be seen.
If you have a mind, then the earth, the sky and the stars will exist, and you will be able to see them. When the mind dies there will be no earth, no sky, no stars and no world. The world of objects, names and forms is only the mind, and when the mind dies, the world dies with it. Only the Self then remains.
Seeing everything as the Self gives the impression that the Self is equally distributed everywhere. This is also an idea in the mind. When the mind finally dies you realise that there is no distribution and no everywhere.
Source - The Mountain Path - 1993 - Aradhana Issue page 34
Sri Lakshmana Swamy's words offer profound insight into the nature of Self-realization, as taught in the lineage of Sri Ramana Maharshi. His emphasis on the "death of the mind" reflects the core Advaita Vedanta philosophy that posits the mind as the primary obstacle to realizing the true nature of the Self. To deepen this understanding, we can expand on these teachings using symbolism, examples from Hindu scriptures, practical insights, and everyday relevance.
1. Symbolism and Spiritual Importance
In Vedanta, the mind symbolizes the individual ego (the "I" thought), which projects the world of duality—subject and object, seer and seen. The death of the mind implies the dissolution of the ego, resulting in the realization that the Self is not limited by these dualities. In this state, the experiencer and the experienced merge into pure being, where no duality exists. The "seer" who observes is itself a creation of the mind, and when the mind dissolves, only pure consciousness or the Self remains.
The Rope-Snake Analogy
A common metaphor in Vedanta, found in the Vivekachudamani and other scriptures, compares the mind's mistaken perceptions to seeing a rope and mistaking it for a snake in dim light. The rope represents the Self, while the snake symbolizes the illusory world created by the mind. Once true knowledge (jnana) is gained and the "mind dies," the snake (world of appearances) disappears, and only the rope (Self) remains. The world was never separate from the Self; it was simply misperceived due to ignorance.
2. Insights from Hindu Scriptures
In the Mandukya Upanishad, one of the shortest yet most profound Upanishads, the state beyond waking, dreaming, and deep sleep is called Turiya—pure consciousness, the Self. Turiya is not a state in which anything is "seen" or "perceived," but rather a state of pure being, beyond duality, where the mind has ceased to function.
Similarly, in the Bhagavad Gita, Chapter 2, Verse 69:
"What is night for all beings is the time of awakening for the self-realized; and the time of awakening for all beings is night for the introspective sage."
Here, Lord Krishna points out that the world of sensory perception, which appears real to the ordinary person, is akin to "night" or ignorance for the enlightened sage. This points to the same truth mentioned by Lakshmana Swamy—the world exists for the mind, and when the mind dies, the world ceases to exist in the way it is normally experienced.
3. Practicality in Day-to-Day Life
Though the death of the mind may seem like a far-off spiritual goal, the teachings have practical applications for everyday living.
Equanimity and Mind Control: Before the final dissolution of the mind, one can practice equanimity—the ability to remain calm and unaffected in the face of life's ups and downs. This practice aligns with the teachings of Karma Yoga and the Gita's emphasis on maintaining detachment from results. Achieving equanimity is a vital step toward realizing the Self, as it helps reduce the ego’s grip and diminishes the mind's tendency to create dualities.
Mindfulness and the Present Moment: Modern-day mindfulness practices also resonate with these teachings. By training the mind to remain fully present, without attaching to thoughts or external events, one begins to experience the present moment as it is, without the ego's interpretations. This is a way to begin loosening the ego's hold, making it easier to access deeper states of awareness.
Detachment from Names and Forms: In practical terms, Lakshmana Swamy’s teaching encourages us to detach from the illusory importance we place on "names and forms"—the identities, labels, and roles we assign to ourselves and others. Recognizing that these are mental constructs can help reduce conflict, stress, and attachment in relationships and material pursuits. By shifting focus to the underlying unity of existence, daily life can become less about egoic striving and more about peace and contentment.
4. Similar Examples in Hinduism
Story of King Janaka: One of the most notable examples from Hindu tradition is that of King Janaka, who was a fully enlightened sage despite being a king. His story illustrates that even while engaging in worldly responsibilities, one can remain detached from the ego's sense of self. He lived in the world without being affected by it, embodying the idea that the mind can "die" while one still functions outwardly. The sage Ashtavakra was his guru, and through their dialogues (Ashtavakra Gita), we learn how Janaka realized that his true nature was beyond the mind, and thus, he lived with no attachment to the external world.
Ramana Maharshi’s Self-Enquiry: Sri Ramana Maharshi, the guru of Lakshmana Swamy, famously taught Atma Vichara or Self-enquiry as the direct path to Self-realization. His fundamental question, "Who am I?" encourages seekers to investigate the nature of the mind and the ego. By focusing on this inquiry, the mind eventually dissolves, leading to the death of the individual sense of self and the realization of the true, undivided Self.
5. Modern-Day Relevance
In today’s fast-paced world, where people are overwhelmed by sensory overload, mental chatter, and constant distraction, Lakshmana Swamy's teaching about the death of the mind offers a liberating solution.
Overcoming Anxiety and Stress: Much of modern stress and anxiety arises from the ego's incessant need to identify with problems, roles, and expectations. By practicing mindfulness, equanimity, and self-inquiry, one can begin to reduce these mental afflictions and lead a more peaceful, centered life.
Detaching from Materialism: The current era is deeply entrenched in materialism and external validation. The emphasis on the dissolution of the mind can help individuals break free from the compulsive need to accumulate wealth, status, or possessions for self-worth. Realizing that the world of "names and forms" is transient allows one to live with a deeper sense of purpose and fulfillment.
6. The Journey from Seeing to Being
Lakshmana Swamy's teaching—that seeing the Self everywhere is not the final realization because the "seer" still exists—highlights the subtlety of true non-duality. True Self-realization is the complete dissolution of the subject-object dichotomy. There is no longer a "seer" perceiving the world, but pure being—which is the Self. This teaching invites us to go beyond intellectual understanding and temporary spiritual experiences to the ultimate goal of Advaita: the realization that the Self alone exists, beyond all duality, beyond all perception.
In our day-to-day lives, while we may still operate in the world of forms and names, internalizing these teachings helps us approach life with more detachment, peace, and understanding. By slowly diminishing the power of the ego and the mind, we edge closer to realizing our true nature as the eternal, unchanging Self.