OM! Who is called a Jivanmukta or liberated sage ~ Swami Sivananda

Who is called a Jivanmukta or liberated sage

~ Swami Sivananda

extract from his book "Jivanmukta Gita"

He is called a Jivanmukta or liberated sage who has a balanced mind, an equal vision and who beholds the one Satchidananda Atman in all names and forms.

He is called a Jivanmukta who has transcended the three bodies, the three Gunas, the five sheaths and the three Avasthas.

He is called a Jivanmukta who perceives equally the One Infinite Being seated in the Jiva and Siva and in all beings.

He is called a Jivanmukta who is desireless, angerless, egoless, mineless, selfless, homeless and mindless.

He is called a Jivanmukta who is possessionless, who has transcended time, space and causation and who abides peacefully in the Chidakasa of the heart.

He is called a Jivanmukta who has transcended the waking, dreaming and sleeping states and is established in the Eternal Consciousness of Self-Identity.

He is called a Jivanmukta who knows that the Self, the Guru, and the universe are all the taintless Ether of Consciousness and that nothing actually comes or goes. He is called a Jivanmukta who is simple, gentle, humble, bold, courageous, patient, self-restrained, ever-peaceful, calm, serene, forgiving, just, truthful and non-covetous.

He is called a Jivanmukta who has a broad heart like the sky, deep as the ocean, fragrant like the Jasmine, pure as the Himalayan snow and brilliant like the million suns shining at a time in the firmament.

He is called a Jivanmukta who is free from vanity, crookedness, chicanery, cunningness, diplomacy, hypocrisy, harshness and double-dealing.

He is called a Jivanmukta who is benevolent, kind, compassionate, merciful and loving to all beings.

He is called a Jivanmukta who is free from Raga-Dvesha, likes and dislikes and who is endowed with dispassion, discrimination and cosmic love.

He is called a Jivanmukta who has no enemy, who has no body-consciousness and who ever dwells in the Eternal Brahman.

He is called a Jivanmukta who is free from distinctions, differences, and who is above caste, creed, colour and race.

He is called a Jivanmukta who clears all doubts of aspirants, who is an ocean of divine wisdom, who is noble and magnanimous.

He is called a Jivanmukta who practises the highest Yoga, who has internally renounced everything, but appears inert outside, and who has abandoned everything internal and external.

He is called a Jivanmukta who is not bound by any rule of the society, who is ever moral and who does not break the harmony of the society.

He is called a Jivanmukta who sleeps anywhere he likes and who eats any food from anybody’s hands.

He is called a Jivanmukta who realises that he is pure Absolute Consciousness which connects all as a thread connects all pearls, and that he is the attributeless Brahman.

He is called a Jivanmukta who is above sex idea and sex distinction and who has no thought of tomorrow.

He is called a Jivanmukta who ever identifies with the all-pervading universal Brahman, and who is above praise, censure, honour and dishonour, respect and disrespect.

He is called a Jivanmukta who, through the knowledge of the Self realises that the one appears as many like moon reflected in various receptacles of water.

He is called a Jivanmukta who has Trikalajnana, knowledge of the past, present and future and who is free from exhilaration and depression.

He is called a Jivanmukta who sees the one Brahman which is this whole world, shining like the sun in all beings. He is called a Jivanmukta who has realised that there is neither bondage nor liberation, and whose mind ever takes delight in being merged in the practice of meditation.

He is called a Jivanmukta who sees everything filled with one Consciousness which is the Ruler of all and exists all-pervading like ether.

He is called a Jivanmukta who respects all saints, all prophets, all religions, all faiths, all cults, and all creeds.

He is called a Jivanmukta who partakes of the essence of the bliss of Brahman and rejoices alone and for ever, being destitute of habits, natures and pairs of opposites.

He is called a Jivanmukta who, seeing the one Brahman existing in all beings, does not perceive any difference.

He is called a Jivanmukta who, seeing that the Jiva which is identical with Siva exists eternally, is not inimical.

He is called a Jivanmukta who regards the whole world as his body and home, and who has cosmic vision, cosmic love and very broad outlook in life.

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)

WHO IS LIBERATED AND BLISSFUL ~ Bhagavad Gita,

WHO IS LIBERATED AND BLISSFUL

Bhagavad Gita,  Ch.V

21. With the self unattached to the external contacts he discovers happiness in the Self; with the self engaged in the meditation of Brahman he attains to the endless happiness.

22. The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them.

23. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger, he is a Yogi, he is a happy man.

24. He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman.

25. The sages obtain absolute freedom (Moksha), they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.

26. Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

27. Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils,

28. With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever.

29. He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.

Hari Om Tat Sat

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

Who is a liberated one - Jivanmukta by Swami Sivananda

Who is a liberated one  - Jivanmukta 

 by Swami Sivananda

Part I

Swami Sivananda

A Jivanmukta is a liberated sage. He is released even while living. He lives in the world but he is not of the world. He always revels in the eternal bliss of the Supreme Self. He has no identification with the body and senses. Hence he has no idea of enjoyment or enjoyer when he exhausts the residue of his Prarabdha. He has no idea of action or agent. He roams about happily without attachment and egoism, with a balanced mind and equal vision. His state is indescribable. He is Brahman Himself.

The sage, who has realised that there is no other reality in the universe than Brahman, that he is Brahman Himself and that everything is Brahman, is freed from the round of births and deaths. He has attained freedom, perfection and immortality. He is a Jivanmukta (one who has attained liberation while living).

Not through matted locks, not through fiery lectures and erudition, not through the exhibition of miracles, does one attain perfection or knowledge of the Self. He is whom the two currents, Raga-Dvesha and egoism, lust, anger are destroyed in toto is ever happy and he is Brahman or a liberated sage or Jivanmukta. A Jivanmukta or liberated sage is absolutely free from egoism, doubt, fear and grief. These are the four important signs that indicate that one has attained perfection.

For a Jivanmukta there is no distinction between a rogue and a saint, gold and stones, high and low, man and woman, man and animal, censure and praise, honour and dishonour. He beholds the one Self everywhere. He sees divinity in everyone. As he is mindless, all differences and barriers have vanished for him.

For a Jivanmukta who beholds the all-pervading, immortal, indivisible, self-luminous Atman everywhere, there remains nothing to be attained or known. He has attained perfection, highest bliss and highest knowledge. The sage becomes aware that he is free. He realises that rebirth is exhausted. He realises also that he has fulfilled all his duties and that there is no further return to this world. He further realises that he has obtained everything, that all his desires are gratified, that he has nothing more to learn and that he has obtained the highest knowledge.

Raja Janaka asked a sage, O venerable sage! How is it that you do not perform Sandhya at daybreak, middy and sunset? The sage replied, Rajan! The sun of knowledge (Jnana Surya) Is ever shining in Chidakasa of my heart. There is neither sunrise nor sunset for me. How can I perform Sandhya when there is neither sunrise nor sunset? Further my old grand-mother Maya is dead. Janaka bowed his head before the sage and silently left the place. He came to understand that the sage is a real Jivanmukta who is established in Brahmic consciousness.

What a great wonder! What meritorious actions did these Jivanmukta do! They have become liberated sages while living. Through their Sat-Sankalpas they work wonders. They are visible Gods on earth. How peaceful they are! They always possess unruffled mind. Wherever they go they influence people. They do not speak and yet teach the aspirants through their silence. Adorations to such exalted beings!

A Jivanmukta is a great spiritual hero. He is an enlightened sage who has knowledge of the Self. He is pre-eminent amongst men. He is the conqueror of mind. He is absolutely free from desires, craving, fear, delusion, pride, egoism, etc. He is a powerhouse of spiritual energy. He radiates his spiritual currents to the different corners of the world. Sit before him. Your doubts will be cleared by themselves. You will feel a peculiar thrill of joy and peace in his presence.

A Jivanmukta is an ocean of mercy. He tries his level best to rescue the worldly-minded who are deeply immersed in the mire of misery. He guides the aspirants in the attainment of Brahma Jnana which leads to perfect freedom. His very presence is thrilling and inspiring. He guides the students by his mere silence, as the silence Dakshinamurthy guided the four Naishtika Brahmacharis, Sanaka, Sanandana, Sanatsujata and Sanat Kumara, in days of yore.

The way of living in Jivanmuktas or sages differs. One sage lives in a princely style. Bhagiratha lived this kind of life. Another sage lives in a beggarly manner. One sage is always in a meditative mood. He never works. He never talks. He lives always in seclusion. Jada Bharata lived this kind of life. Another sage lives in a busy crowded city. He plunges himself in service. He mixes with the people. He delivers lectures, holds religious classes, writes books, etc. Sankara led this kind of life. This is due to Prarabdha. Every sage has his own Prarabdha. If all sages lead the same kind of life and have the same kind of Prarabdha this world will be like a prison. Variety in manifestation is the nature of Prakrit.

If the Vasanas and attachment to the object of the world vanish entirely and if one is in that immovable state, he has become a Jivanmukta. He abides in his own Self. He rests in the non-dual supreme seat. The Jnana vision arises in him. The light of wisdom will shine unobscured like the sun in the absence of clouds. He is never attracted to any worldly objects. He is absolutely free from delusion and sorrow. He actually feels that the Self alone pervades and permeates everywhere in this world. He shines with Brahmic effulgence. He possesses equal vision and a balanced mind. He is free from longing for sensual objects because the mind will always be made cool with Brahmic Bliss. He is bathed in the cool ambrosial nectar that dribbles from a contented and quiescent mind.

There at the summit of the hill of eternal bliss you can see now the Jivanmukta or a full-blown Yogi. He has climbed the stupendous heights through intense and constant struggle. He did severe, rigorous spiritual Sadhana. He did profound Nididhyasana (mediation). He spent sleepless nights. He kept long vigils on several days. He gradually ascended the heights, step by step. He took rest in several halting stages. He persevered with patience and diligence. He surmounted many obstacles. He conquered despair, gloom and depression. He is a beacon light to the world now. Remember that he was also rotting in those days in the quagmire of Samsara like yourself. You can also ascend to that summit, if only you will.

Part II

The experiences of Samadhi cannot be described in words. Words are finite. One will have to feel the experiences through direct spiritual A

nubhava. Samadhi is blissful union with the Supreme Self devoid of individuality. Just as the river becomes one with the ocean, the individual soul becomes one with the Supreme Self. All doubts, fears, sorrow, delusions, dualities and differences disappear.

The Samadhist is a liberated sage or Jivanmukta. No difficulties or troubles can affect one who is enjoying the bliss of Nirvikalpa Samadhi. He is ever joyful and happy. He is free from Harsha-Shoka (exhilaration and sorrow). He beholds the one Self everywhere. He has no identification with the physical body.

He has cosmic vision and experience. He is one with the flower, tree, air, ether, sun, ocean, mountain and sky. He is all in all. He works for all. The whole world is his body. The whole world is his home. All hands are his hands. All eyes are his eyes. All mouths are his mouths. He says that when he is beaten by another, he is beaten by himself. He actually feels that the cobras, scorpions, tigers, bears and lions are as much parts of himself as his own eyes, nose, ears, hands and feet.

He is free from anger, lust, greed, egoism, attachment and selfish motives. He has equal vision and a balanced mind.

His eyes are steady. His actions are perfect. His speeches are sweet, short, inspiring, forcible and impressive. His gait is magnanimous. His look is merciful. His gestures are illuminating. He explains spiritual subjects in a lucid manner with deep philosophical significance. He has clear insight and intuitive transcendental knowledge.

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.