JIVANMUKTA-2: JIVANMUKTIVIVEKA OF SWAMI VIDYARANYA

THIS IS AN EXTRACT FROM 'JIVANMUKTIVIVEKA' OF 
SWAMI VIDYARANYA

SWAMI VIDYARANYA  is the founder of Vijayanagara 
Empire, remains at Hampi,Karnataka gives an idea of
those days.   
SWAMI VIDYARANYA  was also the 12th Jagadguru of
Sringeri Sharada Peetam from 1380 to 1386 AD. &
later started Sri Hampi Virupaksha Vidyaranya 
Mahasamsthanam 
He is also the author of great spiritual work 'PANCHADASI'

TATTVA BODHA DEFINES JIVANMUKTA AS ONE WHO IS
UNATTACHED,OF THE NATURE OF SACHIDANANDA,
EFFULGENT,THE INDWELLAR OF ALL, THE FORMLESS
AWARENESS -THUS ONE HAVING THIS FIRMLY
ASCERTAINED IMMEDIATE KNOWLEDGE(APAROKSHA
JNANA) IS THE JIVANMUKTA.(LIBERATED EVEN WHILE
LIVING)
THOSE IN WHOM KNOWLEDGE OF BRAHMAN IN ALL
BEINGS IS BORN ARE JIVANMUKTAS.

The RIBHU GITHA says JEEVANMUKTA as--
15. The Jivan Mukta is a person liberated during his
lifetime, who continues to have consciousness of the body 
and the world (as Brahman) along with his firm abidance in 
his Siva-Self. He ever abides in the blissful peace of 
Sat-Chit-Ananda. He is poised rock-firm in the conviction 
that he is not the body,and that his Being is the sole 
existence, the sole alert-awareness- bliss of Siva-Self 
Supreme. (Ch.8, v.1)
16. The Jivan Mukta has his consciousness completely
dissolved beyond recognition in his Brahman-Self. Eternally
alone in his Self, he is ever lost in the enjoyment of the bliss of
his Brahman-Self. (Ch.8, v.25).

LIBERATION(MOKSHA) SHOULD BE ACHIEVED WHILE 
LIVING & NOT ACHIEVED AFTER DEATH, AS MOST 
PEOPLE THINK IT IS AFTER DEATH.

IF A PERSON HAS ACHIEVED JIVANMUKTA STATE & 
MANO NASHA ,HE IS LIBERATED WHILE LIVING !

SWAMI VIDYARANYA

The nature of Jivanmukti

  Bondage is the experience of pleasure and pain resulting from man looking upon himself as the performer of actions and the enjoyer of the fruits thereof. Because of this bondage one is not able to experience the Bliss which is natural to him. The cessation of this bondage is Jivanmukti or liberation in life. Now the question arises-- is the bondage the natural characteristic of the Witness (Self) or of the mind?. Since bondage ceases on the dawn of knowledge, it cannot be a characteristic of the Self, because what is natural can never be removed, like the heat of fire or the fluidity of water. If it is the natural characteristic of the mind, then also it can never be got rid of. It may be argued that though the natural characteristic of the mind cannot be completely removed, its effect can be neutralized by the practice of yoga. To this the answer given by the objector is that Praarabdha karma will make the person experience pleasure and pain and will prevent knowledge from destroying the ignorance along with its effects in its entirety. The Siddhanti's reply to this is that the human efforts prescribed by the scriptures can counteract even the effects of Praarabdha karma. If this is not so, all the sacred texts on liberation will become useless. One should not give up further effort just because of failure once. Nobody gives up eating for fear of indigestion or cooking for fear of being pestered by beggars or covering oneself with a blanket in cold weather because of the fear that there may be lice in it.

  The efficacy of the efforts prescribed by scripture is known clearly from the dialogue between Vasishtha and Rama in Yogavasishtha. Rama says--"My Vasanas (the impressions of previous actions and thoughts) compel me to act in a particular way. I am powerless to go against them". Vasishtha replies-"Since you are subject to your Vasanas, your own initiative, combined with enthusiasm and effort by thought, word and deed is essential to liberate you from such dependence. Vasanas are of two kinds: good and bad. If the good Vasanas are powerful, they will themselves lead you to the attainment of liberation. If the evil Vasanas are powerful, you have to exert yourself to conquer them. The mind can be turned away, by the company of the good, from objects which are not conducive to spiritual progress. The mind is like a child. It can be disciplined by persuasion rather than by force. Control of breath (Pranaayaama) and withdrawal of the mind from external objects (Pratyaahaara) are the two methods of subduing the mind. By this method the mind becomes calm soon. When good desires arise soon after the practice of Rajayoga, it should be attributed to the practice of the yoga. One should continue with such practice in accordance with the instruction of the teacher, scripture and other valid evidence (Pramaana) until complete mastery over the mind is attained and the identity of Brahman and Atman is realized. After that, when the obstacles in the form of evil desires  have vanished, even the good desires should be given up. It is thus clear that all desires (including those arising due to Praarabdha karma) can be got rid of through Yoga and so the possibility of Jivanmukti cannot be disputed.

The characteristics of Jivanmukti

  The Srutis and Smritis establish the existence of the state of Jivanmukti. The Kathopanishad says (5.1),"the one already liberated is altogether liberated", which means that one who has become totally free from bondage while alive is freed from all possibility of future bondage after the fall of the body. Though during Pralaya and after death every one remains free from another birth for some time, he will certainly be born again, but one who has attained liberation in life will be free from birth for ever. The Br. Up. says, "When all the desires that are in his heart fall off entirely, the mortal becomes immortal and attains Brahman here (in this body) itself" (4.4.7). In another Sruti it is said, "Though with eyes, he is, as it were, without eyes; though with ears, he is, as it were, without ears; though with mind, he is, as it were, without mind; and though with life, he is, as it were, without life".    

  The Jivanmukta is described by different names such as, Sthitaprajna (man of steady wisdom), Bhagavad-bhakta (Devotee of God), Gunaatita (beyond the three Gunas), Brahmana (who has realized the Self), Ativarnaasramin (beyond the pale of the four Varnas and the four Asramas).

  Jivanmukti can be attained only by a person who has given up all other actions, both Vedic and secular, who is in pursuit of knowledge alone and who is ever immersed in contemplation on the Self. Jivanmukti and Videhamukti are distinguished only by the presence and absence of the body and the sense-organs. The awareness of duality is absent in both of them.

  The Jivanmukta is one for whom this phenomenal world, in which he moves and acts, has ceased to exist. In the case of an ordinary person, his mind reacts to the various forms in the world and gives him knowledge of their variety and their differences from one another. But the mind of the Jivanmukta does not get so transformed and so he does not see differences, but sees all forms only as Brahman. In deep sleep the mind does not undergo any transformation, but the seed for transformation remains. So sleep cannot be equated with the state of Jivanmukti. The Jivanmukta remains unaffected by both pleasure and pain. He is not elated by something good happening, nor is he depressed when a calamity occurs. He does not crave for anything, but subsists on whatever comes of its own accord. Though his senses function and can experience everything, his mind is absolutely calm and does not react to anything. Though his eyes see everything before him, his mind does not judge them as good or bad, favourable or unfavourable and so he is free from agitation and attachment or aversion. The senses themselves do not cause any harm. It is the mind which judges what is experienced by the senses and develops likes and dislikes in the case of an ordinary person. Since the mind of the Jivanmukta does not make any such judgment, he is free from all attachment and aversion. Because of the absence of transformation of the mind, the Jivanmukta is free from Vasanas. His mind always remains pure. He never looks upon himself as a doer of actions since he does not identify himself with the body-mind complex which alone performs all actions. Consequently he is neither elated nor depressed by the good or bad results of the actions. Others do not have any reason to fear him, because he never insults or harms others in any way. He is also not afraid of any one. He remains unaffected even if some wicked man insults or harasses him. He does not distinguish people as friend or foe. Though full of learning, he never exhibits it. His mind is absolutely free from worldly thoughts and is always fixed on contemplation of the Self. He remains cool even in matters concerning himself, just as a man attending a marriage or other ceremony in another's house remains unaffected by the gain or loss of that other person. This coolness is due not only to his freedom from worry, but also to his awareness of the fullness of his own Self. These are the characteristics of the Jivanmukta.

detachment and gained complete mastery over his mind through the practice of yoga. His mind is always fixed in the Truth. When he is in Samadhi, he is absolutely free from all desires, as his mind is incapable of transformations in that state. The satisfaction he feels is reflected in the cheerfulness of his countenance. This satisfaction is the result of realization of the Self. In Samprajnata Samadhi there is the distinction of meditator, object of meditation and the act of meditation (known as Triputi). In the Samadhi which is spoken of here, which is called Asamprajnata Samadhi, these distinctions cease. The contentment in this state is not due to the transformation of the mind, but to the impression left by such transformation in the earlier state of Samprajnata Samadhi. When such a person is out of Samadhi, he is free from anxiety and pains, is indifferent to pleasures and is free from passion, fear and anger. Such a sage may, when he has come out of Samadhi, have mental transformations and experience of pleasure and pain brought about by Praarabdha karma. But he does not feel any anxiety or craving because of them, since he has attained total discrimination and detachment. Similarly passion, fear and anger, which are products of Tamoguna, have no place in his mind. He has no attachment to any person or thing nor has he any likes or dislikes, these being caused by Tamoguna, which is absent in him. As a tortoise draws in all its limbs, he withdraws his senses from their objects. The mind of the Sthitaprajna, when he is out of Samadhi, is entirely free from the grosser (Tamasic) kinds of transformation. When he is in Samadhi, his mind is subject to no transformation whatsoever.

  The actual enjoyment of sense objects can be given up by a person by avoiding them, but the desire for them would still remain. This desire will go only when the Self is realized. A realized person does not need any external objects for getting happiness, he being Bliss itself. The Br. Up. says," What shall we achieve through children, we who have attained this Self" (4.4.2).

  The constant practice of meditation on the Self is necessary to safeguard against inadvertently slipping down from the spiritual level reached, even for a person who has brought all his senses under control.

  How a person may slip down is described in Gita, 2.62 & 63. When a man keeps on thinking of sense-objects, he develops attachment to them. Attachment leads to intense longing for the objects. If the longing is not fulfilled, anger arises. Anger leads to loss of the power of discrimination between what is right and what is wrong. This results in his giving up the practice of pondering over the Truth. This makes him unfit for liberation because of the current of opposite ideas which act as obstacles. But a man who has controlled his mind and is free from attachment and aversion even when he is in the midst of sense-objects, attains peace.

  The means for the attainment of realization, such as control of the mind and senses and meditation on the Self have to be deliberately practised by the aspirant for liberation, but these become the intrinsic characteristics of the realized person. The condition of being firmly established in the knowledge of the Self, wherein all sense of separateness is obliterated by the uninterrupted flow of the light of the Self, is called Jivanmukti or liberation in life.  

Bhagavadbhaktah-The True Devotee of God

  He is described in Gita, ch.12, verses 13 & 14. In Samadhi the devotee's mind is fixed on God and so it is not distracted by any other thought. When out of Samadhi, though he experiences objects, he feels neither joy nor sorrow, he being indifferent to both. Verses 15 to 19 of the same chapter describe him as unaffected by all the pairs of opposites. In Naishkarmyasiddhi, 4.69 Suresvaracharya says that the good qualities such as absence of hatred manifest of their own accord and are not the result of any effort by him. They are natural to him and do not constitute the means to an end as in the case of those who are still in the stage of aspirants.

Gunaatita- one who has transcended the Gunas

  Such a person is described in chapter 14 of the Bhagavad-gita. The whole world is made up of the products of the three Gunas, Sattva, Rajas and Tamas. One who transcends these Gunas is a Jivanmukta. Illumination, activity and delusion are the result of Sattva, Rajas and Tamas respectively. They are active in the waking and dream states, but subside in sleep, Samadhi and absent-mindedness. Activity is of two kinds, agreeable and disagreeable. The unenlightened man hates the disagreeable and longs for the agreeable. The Gunaatita, being free from the notions of 'agreeable' and 'disagreeable', feels neither hatred nor desire. The discriminating Gunaatita remains entirely indifferent, like a disinterested onlooker witnessing two parties fighting with each other. This is because of his conviction that the Gunas in the form of the senses act and react upon the same Gunas in the form of objects and he, as the pure Atma, has nothing to do with them. The wrong notion that one is the doer of actions (and consequently the enjoyer of the results) is the cause of  mental agitation. This is totally absent in the Gunaatita and so he is ever free from agitation. He is balanced in pleasure and pain. Service to the Supreme Being by the practice of knowledge and meditation accompanied by unswerving devotion are the means to be adopted by a person who wants to become a Gunaatita. 

Braahmanah- the knower of Brahman

  The word Braahmana denotes the knower of the supreme Self.  He is entitled to become a Vidvat Sannyasin. He is devoid of all possessions. He is not concerned about the kind of garment he wears or the food he eats or the place where he rests. He accepts only the bare minimum of food, clothing and shelter necessary for bodily sustenance. He should wear only a loin cloth and carry a staff for the purpose of instilling faith in his listeners while engaged, purely out of his grace, in imparting the knowledge of Brahman to them. He should never, in spite of his sympathy for others, utter even a word about the worldly concerns of his pupils, but should always remain absorbed in meditation. He should avoid all talk other than about Brahman. Meditation is unimpeded when one is alone. The Smriti says that the religious mendicant should remain alone, because if there are two or more there is a possibility of talk among themselves on subjects such as politics or about the alms received by each. He should not give any blessing to any one because that will create distractions in his mind because of thoughts about what each person wants to have. Another Smriti says that knowledge can never be attained by one whose mind is concerned with the things of the world or with mere bookish learning or the preservation of one's body. The liberated man must give up all these. In lieu of words of blessing he should merely utter the word 'Narayana' which serves the purpose of all blessings. He should not engage himself in any effort to gain anything either for himself or for others. It is said In the Gita, 18.48 that all undertakings are clouded by defects as fire by smoke. Salutation is prescribed only for Vividisha Sannyasins thus-"A senior monk should be saluted if he belongs to the same order of monks, but never any one else". Enquiry about the relative seniority of monks and whether they belong to the same order leads to distraction of the mind and so salutation is not prescribed for Vidvat Sannyasins. Sri Sankara says in Upadesa Sahasri, 17.64- "Whom should a knower of the Self salute, when he is established in the infinite, non-dual Self which transcends all names and forms? He has nothing to do with action of any kind". Although salutation of the kind likely to cause disturbance of the mind is prohibited, that salutation which brings about tranquillity of mind is permitted. Srimad Bhagavata, 3.29.34 & 11.29.16 say--"One should salute, prostrating oneself even before a dog, a Chandala, a cow and an ass, realizing that God is present in them all in the form of the Jiva”. Praise of men is forbidden, but praise of God is enjoined, because it will lead to freedom from bondage. He who is steadfast in the knowledge of the Self should not become dejected when he does not get any food, nor should he be overjoyed when he gets it, because both are governed by destiny. He is not bound by the injunctions or prohibitions of the Vedas. Sage Narada has said in Narada-pancha-ratra, 4.2.23 that the all-pervading Lord Vishnu should be treasured up in memory and not forgotten even for a moment; all injunctions and prohibitions are subservient to this. Mahabharata, Santiparva, 237.13 says that the gods consider him to be a Braahmana who is afraid of a crowd as of a snake, of conventional honour as of death and of woman as of a corpse. This is because the company of others may lead to futile talk and honour leads to attachment which sets up tendencies adverse to the true aim of life. The Yogi, keeping in mind the path of the wise, must conduct himself in such a way that people treat him with contempt and never seek his company. Manusmriti says that one should avoid sitting close to even one's own mother, sister or daughter because the powerful sense organs can drag down even a man of wisdom (2.215).       

  Men of the world should avoid being alone as that may cause fear, but the opposite is applicable to Yogis. To the Yogi the vast expanse of space appears to be full of the supreme bliss of the Self since he is always absorbed in meditation and so there is no cause for fear. A crowded place is unsuitable for meditation and so the Yogi should avoid it and seek solitude.

Ativarnaasramin-

(one who is beyond the pale of the four Varnas and Ashramas)

  The Ativarnaasramin is described in the fifth chapter of the section on liberation in the Suta Samhita. He is the teacher of disciples belonging to all the four Ashramas. He never becomes the disciple of any one else. He is the Teacher of teachers. There is none in the world equal or superior to him. He is one who has realized the supreme Truth. He is all Bliss and is the witness of the three states of waking, dream and deep sleep. He has attained the firm conviction that Varna and Ashrama are imaginary super-impositions on the body, brought about by Maayaa and that he, being the pure Atma, has no connection with them. He knows from the Upanishads that the whole universe functions in the mere presence of the Atma which is identical with himself, just as human beings perform all their activities with the help of the light of the sun, while the sun itself is not at all involved in their activities. Just as various ornaments made of gold are nothing but gold, the universe of multifarious names and forms projected by Maayaa is nothing but Brahman. The appearance of Brahman as the universe is similar to the appearance of nacre as silver. The great Lord who is one, devoid of any relation, is like the all-pervading space, pervading all beings, big or small, high or low. He has realized that the world of the waking state is a fabrication of Maayaa, just as all objects seen in dream are the creation of delusion. Having realized that he is the Self, he is beyond all the duties enjoined for the four Ashramas. 

  Thus it is conclusively established in the Srutis that Jivanmukti is a reality.

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