OM! WHO IS A JIVANMUKTA ( a man liberated-in-life.) - Adisankaracharya

 

WHO IS A JIVANMUKTA ( a man liberated-in-life.)

In the next verses of his book Vivekachudamani Adisankaracharya defines the nature of a Jivanmukta.

423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures ?

424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.

425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.

426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.

427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.

428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.

429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.

430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.

431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.

432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.

433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.

434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.

435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.

436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.

437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.

438. He who never has the idea of "I" with regard to the body, organs, etc., nor that of "it" in respect of things other than these, is accepted as one liberated-in-life.

439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.

440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.

441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.

442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.

443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.

444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.”

Om! SELF-REALIZATION or ENLIGHTENMENT and the EGO / Atman NItyananda

 

SELF-REALIZATION or ENLIGHTENMENT and the EGO

Although great teachers like Adisankaracharya, Swami Sivananda and Sri Ramana Maharshi have made very clear what is the nature of Self-realization, unfortunately many western teachers have created their own idea about Self-realization. Some do not accept the necessity of purification of the mind and others doesn't mention the necessity of complete eradication of the ego and all agoic tendencies (vasanas). Some claim that even after Self-realization the ego remains but in the periphery. All these are are false ideas of unenlightened teachers whose mind resists to see the truth.

Lets see some quotes of these three great beings about Self-realization or libeartion or enlightenment (they are synonymous terms.

Sri Ramana Maharshi said:

"It is not by a single realization, ‘I am not the body but the atman’ that the goal is reached. Do we become high in position by once seeing a king? One must constantly enter into samadhi and realize one‘s Self and completely blot out the old vasanas and the ego, before he becomes the Self."

Therefore meditate!"

"The death of the ego in the unlimited Silence ( the non-dual Truth) and the shining forth of the Self is the attainment of Oneness (Kaivalya-Siddhi ). In that State of Jnana, pure Bliss will gloriously blaze forth as one’s own True Nature."

In his famous 40 verses says:

"He who, having completely lost the ego, sees the Self, has found God, because the Self does not exist apart from God."

"All religions postulate the three fundamentals, the world, the soul, and God, but it is only the one Reality that manifests Itself as these three. One can say, 'The three are really three' only so long as the ego lasts. Therefore, to inhere in one's own Being, where the 'I', or ego, is dead, is the perfect State."

In the above sayings Sri Ramana Maharahi makes very clear that Self-realization is reached when all vasanas and ego itself are completely dissolved! There alre many other quotes in which Sri Ramana says the same thing.

There are similar declarations of Swami Sivananda:

" A Jivanmukta* is a liberated sage. He is emancipated while living. He has cut off all bonds.

He has destroyed his mind. He is in a state of mindlessness. He is absolutely free. He has identified himself with Brahman or the Absolute Consciousness. He has no identification with the body. He is free from egoism, lust, anger, greed, selfishness, pride, likes, dislikes, exhilaration or depression.

NOTE: " In the spiritual teachings of east, who has achieved Self-realization or enlightenment is called Jivanmukta.

Adisankaracharya in his book Vivekachudamani says:

299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.

300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.

301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as "I am such and such" – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.

303. As long as there is a trace of poisoning left in the body, how can one hope for recovery ? Similar is the effect of egoism on the Yogi’s Liberation."

"317... the destruction of desires is Liberation, and this is considered as Liberation-in-life."

We see that in these sayings there is not any doubt that Self-realization requires a complete dissolution of the ego and all egoic tendencies (Vasanas - anger, desires, fear, greed, pride etc.)!

READ ALSO THE NEXT POST: WHO IS A JIVANMUKTA (LIBERATED)

The nature of desire - Swami Sivananda

The nature of  desire

- Swami Sivananda  (extract from The philosophy of desire by Swami Sivananda

Desire is the first child of Maya. The whole Lila of this objective world is kept up by the force of desires.

The river of worldly life flows on account of desires.

Human life consists of procession of desires and in this procession man is immersed; he does not know how to come out of this procession.

Man is a helpless toy in the hand of desire.

Mans environments and circumstances are the materialization of his own desires. The world experience rise or falls in accordance with his desires.

All that you are all that you have and all that you shall be, is the result of your desires. Your destiny is mapped out by own desires.

The objective universe is nothing but a wheel of desire, and momentum is given by the individual mind.

Perception causes desires in immature mind.

Desire is the externalization of the mind towards objects due to a sense of want or incompleteness.

Desire is the movement of the mind towards objects because of its belief that the objects will satisfy its inherent thirst for happiness.

Desire is a projection of thought due to a feeling of limitation.

Desire is the dynamic force behind the manifestation of all objects in the world.

Desire is the mode of the emotive mind.

Desire is deeply implanted in human nature.

Desire has got a power of externalizing the mind.

Desire is the fuel. Thought is the fire. The thought-fire is kept up by the desire-fuel.

Desire, thought and egoism form one vicious circle.

Desire enhances the nature of self-assertion, self-expansion and self-love.

Desires are incentive to actions.

Desire is the greatest impurity of the mind.

Desire is never satiated even though one possesses the Wealth of the whole world. 

Desire is as fickle as monkey. It is never satisfied with the object which is already in the hand, but jumps to other unattained one. The more it is satisfied the more intense it grows.

Desire keeps the mind in motion.

When desire is produced in individual consciousness it becomes mind and hence it is bound. Mind has got an object to think upon but consciousness is beyond thinking.

Desire generates a thought, and thought in turn develops into an act.

In spite of living in the ocean of the Absolute and in reality being identical with it, you imagine yourself to be different from it due to your desires.

OM! THERE IS NO LIBERATION WITHOUT THE DISSOLUTION OF THE EGO ~ Atman Nityananda

THERE IS NO LIBERATION WITHOUT THE DISSOLUTION OF THE EGO

The great masters and the sacred texts (like Bhagavad Gita) have clarified this subject; therfore there is no doubt that the ego must die completely in order to attain enlightenment or liberation.

Amma (Mata Amritanandamayi) said:

''This rebirth occurs when we completely die to our ego"
"When the last trace of ego disappears, it is then that the real birth of our identity as the Supreme Being takes place within us.

 

Sri Ramana Maharshi said:

 "The spiritual practice adopted by the jiva (the individual, or individual soul) is complete when it destroys the ego in its origin"

"The Ego must, die, must disappear together with the inherent vasanas (desires and egoistic tendencies)."

"The death of the ego in the unlimited Silence (the non-dual Truth) and the shining forth of the Self is the attainment of Oneness (Kaivalya-Siddhi) In that State of Jnana, pure Bliss will gloriously blaze forth as one's own True Nature. "

Swami Sivananda said:

"You cannot realize God if you have the slightest trace of selfishness, or attachment to the name and form, or the slightest nuance of worldly desire in the mind"

´´The true freedom is the liberation from egoism and desires.

´´Freedom lies in the dissolution of the mind. The eradication and annihilation of desires leads to the sublime state of supreme bliss and perfect freedom.--

Sri Sankaracharya wrote in his famous book Vivekachudamani 

" 299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.''

''300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.'' 

''301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as "I am such and such" – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.''

“303. As long as the slightest residue of poison persists in the victim, total recovery cannot be expected: the ego causes the same effect in a yogi who yearns for liberation.
 

According the gunas the I’ or ego assumes three aspects: the sattvic ego, the rajasic ego and the tamasic ego.

However I prefer to classify the ego in two categories. The sattvic ego (or superior ego) and rajasotamasic ego (the inferior ego).

I prefer this classification because the rajasic and tamasic aspects of the ego are what impede us to live harmoniously and aware of our true nature, while the sattvic ego is what is helping us move from the darkness of materialism, the identification with the body and the lower mind, to the light of consciousness and the divine life. 

The lower ego (of Rajasotamasic nature) causes our identification with the body and all other identifications, and  is a sum of selfish tendencies such as pride, greed, lasciviousness, gluttony, envy, anger, fear, taste, disgust, hatred etc.. 

The higher ego (of sattvic nature) that is what gives us individuality and identifies with the Self (Atman, Consciousness) and not with the body.

In order to achieve liberation, the lower ego must be dissolved completely. Without the death of the lower ego there is neither enlightenment, nor liberation, nor self-realization. Awakening can happen before the total dissolution of the lower ego,  but awakening it isn’t  the end of the journey.

The liberated one (Jivnamukta) in order to be able to communicate his teachings to this 3D world, he must maintain his individuality; and according to the great masters (such as Swami Sivananda, Sri Ramana Maharshi and Amma) this happens because of a residue of the sattvic ego. This residue of the sattvic ego has nothing to do with the ego that causes the identifications, the attachments, the dysfunctions and the suffering; these happen due to the lower rajasotamasic ego. 

The liberated has no identification of any kind and all egoic tendencies (pride, desires, greed, greed, jealousy, lasciviousness, gluttony, etc.) are dissolved forever. The Jivanmukta has no identification with his body, the mind, the senses, the objects, etc.

The liberated one is rooted and established in his essential nature (Atman, Consciousness) without having any kind of identity.

"Even in a Jivanmukta (Liberated) there is a slight trace of sattvic egoism. The Jivanmukta performs actions through this sattvic selfishness " ~  Swami Sivananda

How to recognise a Liberated sage (Jivanmukta) ~ Swami Sivananda

Jivanmukta Swami Sivananda

How to recognise a Jivanmukta

by Swami Sivananda

extract from his book ¨ Jivanmukta Gita  pgs. 41-47 

It is very difficult to judge a Jivanmukta. A Shakespeare only can understand a Shakespeare. A Jesus only can understand a Jesus. A man of experience who has mixed with Sadhus and Sannyasins and lived with them for a number of years may arrive at certain definite conclusions and infer something. But he may or may not be accurate. Only a Jivanmukta with his eye of intuition (Divya Drishti) can directly see and understand a Jivanmukta. 

A Sadhu may be physically nude. He may not keep anything with him. He may use his hands as the begging bowl and live underneath a tree. He may live in a forest. Yet he may be the greatest scoundrel; he may be the most worldly minded man with internal and external attachments. He may dance in joy when he gets an eight-anna piece for his opium-smoking. His mind may be full of distractions and disturbances.

Nisargadatta a jivanmukta who lived in Bombay

Whereas a man may live in the bustle of a town or city. He may lead the life of a Big Babu. He may wear fashionable dress. He may eat dainties. Yet he may have the least attachment and craving for anything. Sri Ramanuja lived amidst luxuries. He preached a life of enjoyment. Raja Janaka had his royal pleasures. And yet he said: “My Wealth is boundless, yet I have nothing. Even if the whole of Mithila were burnt to ashes nothing of mine will be burnt.”

Householders make wrong judgments in deciding the nature of Jivanmukta. They take into consideration only the external conditions of a Jivanmukta. Even educated people commit mistakes in this regard.

One cannot estimate the advancement of a Jivanmukta by a simple casual talk for an hour or two. One has to live with him for a long time and then alone one will be able to draw some accurate conclusions. There had been instances of realised persons who had elephants, horses and all royal paraphernalia without being affected in the least by these external objects. They had always Jnana Nishta and Svaroopa Stithi (established in knowledge of Brahman) amidst multifarious activities. This is the integral development. This is the gist of the Bhagvad Gita. This is the central teaching of Lord Krishna.

What is wanted is mental nudity. Jnana is purely an internal state. The external marks are no sure criterion. So do not look into the external things of a Jivanmukta. A man may take any kind of food, he may dress in any way he likes, he may part his hair in any manner he finds it convenient. These are all non-essentials. Always look into his internal mental state.

Do not judge a man by his Siddhis (psychic powers). Another great blunder people generally commit is that they judge the enlightenment of Jivanmuktas by the Siddhis they display. Siddhis are side-lights. They are invitation from Devatas. They have nothing to do with Atmic realisation. A Sadhu may manifest Siddhis due to strong passions and intense desires, and if that be the case he is undoubtedly a big householder only. But this does not mean that a person manifesting Siddhis is not a Jivanmukta. There are several instances of such persons who have exhibited several Siddhis purely for the elevation and uplift of the world, but never for selfish motives.

The ways of a Jnani are mysterious. Many do not recognise a Jivanmukta. Real aspirants know him at once without any difficulty. They follow him. They live in close contact with him.

He who has mastery over the mind and senses (indriyas), he who always dwells on the inner Atman is the real Jivanmukta, Nityamukta, a great master, the real hero indeed.

Jivanmukta Ramana Maharshi

He who is calm, collect, controlled and contented, he who dwells in solitude, he who has given up seeking pleasure outside in sensual objects but seeks bliss and peace inwardly in Atman that shines in the chambers of the heart by constant and intense meditation after withdrawing the senses (Indriyas), is really a Jivanmukta. Such a man must be adored. He who comes in contact with such a person is a blessed soul indeed. Verily this man also will be spiritualised and elevated quickly.

Jivanmukta is the Sun of Suns, the Light of lights. Sun shines only during day. But the Jivanmukta shines day and night. Glory, glory to such awakened inspired high souls! May their blessings be upon us all.

The great soul who does not offend anybody in thought, words or deed, and who is not hurt even a bit by the taunts, censures, insults and injuries by others is the real Jivanmukta. He who dwells or lives in the Supreme Self only, he who delights and rejoices within the Atman cannot hurt others and cannot be hurt by others.

He who is homeless, who is free from all cravings, yearnings, longings, passions, desires, love of society, lustful feeling, and who calls nothing his own is really a Jivanmukta, who has attained freedom or emancipation from births and deaths. Hail, hail to such a great Mahatma!

He who is above good and evil, virtue and vice, who has transcended the mind and seed body (Anandamaya Kosha or Karana Sarira - causal body) who has knowledge of the Vedas and wisdom of the Self, who finds no faults in others, who is free from all kinds of doubts, who bears reproaches and insults, who never gets angry even under extreme provocations, who is always gentle and mild, and who always speaks the truth and utters sweet and instructive words is really a Jivanmukta.

He who has broken all ties, who has subdued all senses (Indriyas), who is free from all kinds of temptations, who has renounced Trishna (internal craving for sense-objects), Vasana (the subtle impression in the mind capable of developing itself into action, subtle desire), Kamana (desire, pleasure-seeking) and egoism and who is dwelling in Atman and Atman alone is the greatest of all men. He is a Jivanmukta. Even Indra and other Devas are envious of such an exalted personage. Even Lord Vishnu follows the feet of such a great saint to get the dust that is thrown off from his feet. Even Lord Siva keeps the dust of his feet in a golden casket.

Self-poised state in pleasure and pain, censure and praise etc., and universal love are the two important characteristics of a Jivanmukta. 

If a person has no dislikes or hatred for any creature in this world in thought, word and deed, he is a Jivanmukta.

A Jivanmukta or a full-blown Jnani is full of pure love, compassion, mercy, exquisite gentleness and hidden power and strength. Love and lustre (Brahma Tejas) shine through his brilliant eyes.

He who sees all things in one and one in all things is really a Jivanmukta. He enjoys peace of mind. He lives in God.

A Jnana Yogi is always in Samadhi (Jnana Nishtha). He need not sit in a room in an Asana. No Asana is needed for him. He does not want a room. He is not affected by Maya. There is no ‘in Samadhi’ and ‘out of Samadhi’ for a Jnana Yogi. 

He is very silent. He speaks a few words. These words produce tremendous impressions. They give a new life and joy to all who understand him and his message. In his presence alone all the doubts of the aspirant are cleared, though he remains mute.

When a Jivanmukta sees outside, he may simply see, but the Vritti may not assume Vishayakara (form of the objects) as in the case of worldly-minded persons.

A Jivanmukta may or may not have any Siddhis (psychic powers). But if he likes, he can have. He will find out quickly the modus operandi and exhibit them. He cannot have the Anima, Mahima Siddhis. He will have spiritual Siddhis through Sat Sankalpa. A fully developed Jivanmukta can achieve anything through his will.

Pain in the body and quarrels always exist in the world. A Jivanmukta has to face these when he does Vyavahara. He does not mind them. He rises above them. He laughs and smiles as they are unreal. He knows that there is neither pain nor quarrel in the Atman.

When he is absorbed in Brahman (the Glory of glories, the Soul of souls) he will not be able to work. But when he comes down from his full Brahmic-consciousness owing to the force of Prarabdha and Vikshepa Shakti, he will pour forth his love at the cry of a suffering soul. So radiant and compassionate is he. He is the ocean of mercy and love and peace, a Buddha or Jesus.

A Jivanmukta casts off this body as a slough when he identifies himself with Brahman (Sat-Chit-Ananda) just as a snake throws off its skin.

A Jivanmukta may give up his body in any place, at any time. Just as the falling of leaves and fruits of a tree will not affect the tree itself, so also the dropping the body will not affect the Atman, which survives like the tree.

They are Jivanmuktas or the ‘delivered in life’ who have come to know that ‘Brahman is real; the world is illusory and Jiva is Brahman himself’ through the teaching of Sastras and Guru as well as through Self-realisation; and who took upon all as Brahman.They who have the direct or intuitive knowledge of Brahman (Aparoksha Jnana).

Direct knowledge (Aparoksha Jnana) is the knowledge characterised by firm conviction of one’s being neither Brahmin nor Sudra nor Purusha nor body, but the everlasting intelligence and Bliss Absolute, the Self-effulgent, the Inner Ruler of all beings, all-pervading intelligence like Akasa just as one labouring under Avidya has the same firm conviction: ‘I am body, I am male, I am Brahmin, I am Sudra’ etc. 

The direct knowledge ‘I am Brahman,’ annihilates the bondage of all Karmas.

A Jivanmukta is perfectly desireless, I-less, mine-less, fearless, and angerless. He beholds the Self only everywhere. He has equal vision. He has balanced mind. He has no attachment, longings and cravings. His state is beyond description and yet he will move in the world like an ordinary man. He is ever calm and peaceful. He rests in the Turiya state. He identifies himself with the Pure, All-pervading Brahman. He is free from dualities, differences and distinctions.

Jivanmuktas will neither long for things in the future nor think of the things of the past. They will always do actions for the solidarity of the world. They are not frightened or astonished at any unusual occurrence in nature. They will never be disconcerted even should the sun grow cold or the moon turn hot or the fire begin to burn with its flame downwards or the course of the river begin to rise upwards.

Jivanmukta is free from egoism, desires, Gunas and attachment. He has equal vision. He enjoys perfect peace and eternal bliss. Therefore he will never be afflicted in mind. Whether engaged in business or retired from it, whether living with a family or leading a single life, the man who identifies himself with the Immortal Self or Brahman and who has nothing to fear, or care, or to be sorry for in this world, is regarded as liberated in this life. He who knows himself to be without beginning and end, decay and death, and to be of the nature of pure consciousness, remains always quiet and composed in himself and has no cause for sorrow at all. He gets rid of the knowledge that ‘this is I’, ‘that is another,’ ‘this is mine.