wrote:
>
> Thanks for posting this. Although your title is somewhat
> disingenuous, given the statement within the text that states:
>
> "The ways of a Jnani are mysterious. Only a Jivammukta can know a
> Jivanmukta. The description given of a Jnani in the Bhagavad-Gita
> and various other books is quite inadequate, incomplete, and
> imperfect.
> His state can never be imagined by the limited mind and can
> never be described by the finite speech. He shines in his own
> pristine glory."
>
> I still found it to be basically a useful and
> inspiring 'definition', very similar to what other realized sages
> have written about this state.
I think the secret of why "sages" would propose a
"definition" even while admitting that one cannot
be given is pretty simple: they wish to be considered
the "experts," the "authority" in such matters.
Throughout history, the enlightened have tended to
give non-definitions such as the one you quote above,
stating the impossibility of the task. In my exper-
ience, whether they *then* go on to violate that state-
ment and propose a definition has a lot to do with
their position in the society of the time, and whether
they have a position and an income to protect. If they
do, well duh...it is in their interest to 1) set them-
selves up as the arbiters of "what is enlightened and
what is not" (only a Jivanmukta can recognize a Jivan-
mukta") and 2) come up with "definitions" that
define *themselves* as individual who, *by definition*
are "perfect," free from "weaknesseses and
limitations," "omniscient," etc.
In other words, I think it's wise to look into what
the author of any definition of enlightenment was
selling before considering it definitive.
> --- In FairfieldLife@yahoogroups.com, Vaj <vajranatha@> wrote:
>
> > JIVANMUKTA
> >
> > By
> >
> > SRI SWAMI SIVANANDA
> >
> > Introduction
> >
> > Signs of a Jivanmukta
> >
> > The Double-Consciousness of a Jivanmukta
> > Difference between a Worldly Man and a Liberated Sage
> > Cosmic Vision
> > Samadhi Jnani and Vyavahara Jnani
> > How the Jivanmukta Lives and Works
> > Physical Nudity and Mental Nudity
> > A Blessing to the World
> > The Sage Lives for Ever
> >
> > INTRODUCTION
> >
> > 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 is Ishvara (God)
> > Himself. He is a God on earth.
> >
> > The Jivanmukta or full-blown Jnani (a person with full wisdom)
is
> > full of pure love, compassion, mercy, exquisite gentleness, and
> > hidden power and strength. Love and lustre shine through his
> > brilliant eyes.
> >
> > The Jivanmukta has not a bit of selfish interest in him and is
> > absolutely free from worries, difficulties, troubles,
> tribulations,
> > sorrows, and anxieties under all circumstances. Even when pains
> and
> > the rest attaching themselves to his body exhibit themselves on
> his
> > face, his mind never writhes under them and their antithesis. He
> is
> > not a slave of his moods; he is ever cheerful and peaceful. His
> > higher excellences have been perfectly unfolded; all divine
> > attributes are fully awakened in him. Every one of his
weaknesses
> and
> > limitations is burnt in toto. He shines in his own pristine
glory,
> in
> > his own essential nature of divine consciousness. He radiates
> peace
> > and joy everywhere.
> >
> > The true greatness of a realised Yogi is indescribable. His eyes
> are
> > serene and steady, his actions perfect and holy, his speech
sweet
> and
> > short, inspiring and impressive. His gait is magnanimous, his
> touch
> > purifying; his looks are merciful, gestures illuminating. He is
> > omniscient; he has intuitive transcendental knowledge and clear
> > insight into the very heart of all things and beings. You will
> > experience a deep sense of peace and harmony, great elevation
and
> > inspiration, in his presence.
> >
> > SIGNS OF A JIVANMUKTA
> >
> > The 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.
> >
> > The Jivanmukta has perfect contentment, unruffled peace of mind,
> deep
> > abiding joy and bliss, possession of supersensual spiritual
> > knowledge, and ability to clear any kind of doubt of aspirants.
> > Doubts vanish when one remains in his company.
> >
> > The Jivanmukta does not care even for the wants of the body. He
> is
> > not afraid of death. He has no longing to live also. Maya or
> Prakriti
> > (Mother Nature) is his obedient and sweet nurse. She attends
upon
> him
> > carefully. Bodily wants come by themselves. Prakriti arranges
> > everything for him beforehand. This is her look-out.
> >
> > Balanced mind, equal vision, indifference to pairs of opposites
> like
> > pleasure and pain, censure and praise, heat and cold, success
and
> > failure-these are the marks of a Jivanmukta. Jivanmuktas 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. The Jivanmukta is
not
> > perturbed under any condition. He is undistracted amidst
> distractions.
> >
> > THE DOUBLE-CONSCIOUSNESS OF A JIVANMUKTA
> >
> > A man who stands in water up to his neck has a twofold
> experience.
> > His head is exposed to the sun. He experiences both heat and
> cold.
> > Such is the experience of a Jivanmukta. He has double
> consciousness.
> > He enjoys the bliss of Brahman (God). He also has the experience
> of
> > this world. He is like a man who knows two languages.
> >
> > Just as the pot in which asafoetida or onion is kept emits a
> certain
> > amount of smell even when it is cleaned several times, so also,
a
> > small trace of ignorance still remains in the mind of a Jnani
> even.
> > The Jivanmukta has a consciousness of the body in the form of a
> > Samskara (impression in the subconscious mind). That is the
> reason
> > why he eats and drinks. Though the instinctive mind with low
> desires
> > is destroyed, the Sattvic (pure) mind does not perish in the
> > Jivanmukta. How will he be able to do Vyavahara or worldly
> dealings
> > without an instrument, viz., the mind?
> >
> > DIFFERENCE BETWEEN A WORLDLY MAN AND A LIBERATED SAGE
> >
> > The phenomenal universe does not vanish from the vision of the
> > Jivanmukta. The Jivanmukta sees the world as a dream within
> himself.
> > Just as the mirage appears even after the illusory nature of
the
> > water is understood, so also, the world appears for the
> Jivanmukta
> > even after he has attained Self- realisation, even after he has
> > clearly understood the illusory nature of the world. But, just
as
> the
> > man who has understood the nature of the mirage will not run
> after
> > the mirage for drinking water, so also, the Jivanmukta will not
> run
> > after sensual objects like the worldly-minded people, though
the
> > world appears to him. That is the difference between a worldly
> man
> > and a liberated sage.
> >
> > When he is absorbed in Brahman, the Glory of glories, the Soul
of
> > souls, the Jivanmukta will not be able to work. But, when he
> comes
> > down from his full Brahmic consciousness owing to the force of
> > Prarabdha (destiny) and Vikshepa Sakti (tossing of the mind), 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.
> >
> > COSMIC VISION
> >
> > The Jivanmukta beholds the one Reality or God everywhere and in
> all
> > things. For him there is no distinction between a rogue and a
> saint,
> > gold and stone, honour and dishonour. He actually feels that all
> is
> > himself only, that snakes, scorpions, tigers, bears, and lions
are
> as
> > much part of himself as his own eyes, nose, ears, hands, and
feet.
> He
> > is one with the flower, ether, sun, ocean, mountain, and sky. He
> has
> > cosmic vision and cosmic feelings.
> >
> > SAMADHI JNANI AND VYAVAHARA JNANI
> >
> > The way of living of 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 talks with the people.
He
> > delivers lectures, holds religious classes, writes books, etc.
> Sri
> > Sankara led this kind of life. This is due to Prarabdha. Every
> sage
> > has his own Prarabdha. If all sages have the same kind of living
> and
> > the same kind of Prarabdha, this world will be like a prison.
> Variety
> > in manifestation is the nature of Prakriti. The Jnani who has
> desire
> > for worldly activities or Vyavahara and works in the world is a
> > Vyavahara Jnani. The Jnani who withdraws himself completely from
> the
> > universe is a Samadhi Jnani.
> >
> > Knowledge is the same in these two types of Jnanis. But the
> Samadhi
> > Jnani enjoys more Ananda (Bliss) than the Vyavahara Jnani. The
> > Samadhi Jnani is one who is ever absorbed in Brahman. He does
not
> see
> > names and forms. The world has entirely vanished for him. He is
> quite
> > unable to work. He is a Muzub (a silent sage of the highest
> > category). He is a Paramahamsa. Food has to be thrust forcibly
in
> the
> > case of a Samadhi Jnani.
> >
> > A Vyavahara Jnani will experience pain when his finger is cut,
but
> a
> > Samadhi Jnani will not experience pain even a bit even if his
leg
> is
> > amputated. The case of Shams Tabriez of Multan would serve as
an
> > example to justify the truth of the above statement. When he
was
> > skinned out, he laughed and uttered Analhaq, Analhaq. 'Analhaq'
> means
> > `I am He', and corresponds to the Hindu 'Soham'.
> >
> > A Vyavahara Jnani sees names and forms. A Vyavahara Jnani knows
> that
> > this is Vishta (faeces), this is Chandana (sandal paste); this
is
> a
> > fool, this is an intelligent man; this is an Adhikari (a
> qualified
> > person), this is a rogue, this is an honest man. But, he is not
> > affected in his feelings. He is neither exalted when he gets
> success
> > nor depressed when he fails. He neither loves an honest man nor
> hates
> > the rogue. In this sense, he has Sama Drishti or equal vision.
> >
> > The desire for work in the case of the Vyavahara Jnani is due to
> his
> > Prarabdha. He uses his body and mind as his instruments just as
a
> > carpenter uses his tools. While working, he has not lost his
> Brahmic
> > consciousness even for a second. He is settled always in the
> > Chaitanya Svarupa or pure consciousness.
> >
> > The Vyavahara jnani sees the whole world within himigelf. He
sees
> > nothing outside, just as you do. He sees through his Divya
> Drishti
> > (divine perception) or Jnana Chakshus (divine vision), and not
> > through the physical eyes. A Jnani, with the help of the
powerful
> > lens, the eye of Atman (the Self, God), sees the whole world
with
> all
> > the details of creation. He sees the astral body, the causal
body
> > with its Samskaras, the Pranic aura, psychic aura, magnetic
aura,
> > etc., of a man. It is very difficult for a worldly man with
> practical
> > Buddhi (intellect) to mentally visualise how a Jnani sees the
> > physical universe while he is working.
> >
> > HOW THE JIVANMUKTA LIVES AND WORKS
> >
> > A Jivanmukta is not a whimsical man. He is not bound by the
rules
> of
> > Sastra (scripture) or society. And yet, he will not deviate
from
> > Dharma (righteous conduct). All that he does will be in strict
> > accordance with the scriptures or sacred books. He spontaneously
> does
> > only what is good. An expert dancer never makes a false step. So
> is a
> > Jivanmukta when he works.
> >
> > The sage works without effort, without agency, without egoism,
> > attachment and desire. Like a child, his conduct is neither good
> nor
> > evil.
> >
> > The Jivanmukta acts only like a child. The sense of right and
> wrong
> > will be natural in him independently of scriptural teachings. He
> has
> > destroyed all egoism. He is above Karma, and Karmas cannot touch
> him.
> > He may, for the instruction of the world, perform works or
> refrain
> > from forbidden acts.
> >
> > The Jivanmukta does not care for public criticism. He keeps a
> cool
> > mind even when he is assaulted. He blesses those who persecute
> him.
> > He beholds only his own Self everywhere.
> >
> > His mark or characteristic is an internal mental state. It
cannot
> be
> > perceived or detected by others. The Lord uses him for His
divine
> work.
> >
> > PHYSICAL NUDITY AND MENTAL NUDITY
> >
> > A Brahma Jnani or Jivanmukta need not be a genius. He need not
be
> an
> > eloquent speaker, orator, lecturer, or professor. But he is
calm,
> > serene, and tranquil. He is taciturn and silent. His silence is
> > superior eloquence. He has divine wisdom and intuitive
knowledge.
> In
> > his presence, all doubts are cleared.
> >
> > Householders make wrong judgments in deciding the nature of a
> > Jivanmukta. They take into considerate only the external
> conditions
> > of a Jivanmukta. Even educated people commit mistakes in this
> regard.
> >
> > 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
> > (money) for his opium-smoking. His mind may be full of
> distractions
> > and disturbances. Whereas, a man may live in the bustle of a
town
> or
> > city. He may lead the life of a big Babu (gentalem). He may
wear
> > fashionable dress. He may cat dainties. Yet he may not have the
> least
> > attachment and craving for anything. Sri Ramanauja lived amidst
> > luxuries. There had been instances of realised persons who had
> > elephants, horses, all royal paraphernalia without being
affected
> in
> > the least by these external objects. They had always Jnana
> Nishtha
> > (one who is established in the Knowledge of Brahman) and
Svarupa
> > Sthiti (the natural state) amidst multifarious activities. This
> is
> > integral development. This is the gist of the Bhagavad-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.
> >
> > The ways of a Jnani are mysterious. Only a Jivammukta can know
a
> > Jivanmukta. The description given of a Jnani in the Bhagavad-
Gita
> and
> > various other books is quite inadequate, incomplete, and
> imperfect.
> > His state can never be imagined by the limited mind and can
never
> be
> > described by the finite speech. He shines in his own pristine
> glory.
> >
> > He will sometimes appear like a Sarvajna, all-knower. He will
> > sometimes appear like an Ajnani, ignorant man. He knows when to
> act
> > like a Brahmanishtha (one who is established in the Knowledge
of
> > Brahman), and when to behave like a fool. Do not judge him. If
> you
> > approach him with the proper Bhava (feeling), with faith,
> devotion,
> > and spiritual thirst, he will impart the highest knowledge to
you.
> If
> > you approach him with a bad motive, he will behave like a mad
> man,
> > and you will be deceived. Great will be your loss then.
> >
> > A BLESSING TO THE WORLD
> >
> > A Jivanmukta is a sustainer of the world. He is a source of
> perpetual
> > inspiration. He is an embodiment through which divine grace is
> > transmitted to the unregenerated men.
> >
> > Like flowers that bloom to scent and purify the air around,
great
> > souls like Sadasiva Brahman, Yajnavalkya, spring up in the world
> to
> > gladden men's heart and to lead them to immortality and
perfection.
> >
> > The Jivanmukta is a power-house of spiritual energy. He radiates
> his
> > spiritual currents to the different comers 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.
> >
> > The Jivanmukta, like unto holy waters, purifies others by mere
> sight,
> > touch, and the utterance of his name. Sometimes he remains
> unnoticed.
> > Sometimes he becomes known to those who desire welfare. He eats
> food
> > offered to him by pious devotees and burns up their past and
> future
> > evils or impurities.
> >
> > A Jivanmukta or a saint is the ultimate source of Knowledge of
> the
> > soul. Satsang with a Jivanmukta even for a minute is much better
> than
> > rulership of a kingdom. His very presence is thrilling and
> inspiring.
> > Seek his company and evolve. Serve him with faith and devotion.
> >
> > THE SAGE LIVES FOR EVER
> >
> > The sage lives for ever. He has attained life everlasting.
> Cravings
> > torture him not. Sins stain him not. Birth and death touch him
> not.
> > Pains and tribulations torment him not.
> >
> > A Jivanmukta may give up his body in any place, at any time.
Just
> as
> > the falling leaves and fruits of a tree will not affect the
tree
> > itself, so also, the dropping of the body will not affect the
> Atman,
> > which survives like the tree. His Pranas do not depart elsewhere
> for
> > transmigration. They are absorbed in Brahman after the
exhaustion
> of
> > his Prarabdha, the results of past actions that have already
begun
> to
> > bear fruit. He is freed from further births.
> >
> > The Jivanmukta is freed from the trammels of mind and matter. He
> is
> > absolutely free, perfect, independent. He is absolutely free
from
> > hatred, lust, cares, worries, and anxieties. Everybody will
> surely
> > like this state of beatitude or final emancipation. It is the
> final
> > goal of life. It is the end of all human aspirations.
> >
> > The state of Jivanmukti is the be-all and end-all of existence.
> There
> > is fullness in this state. All desires are burnt. It is a state
> of
> > plenum of absolute satisfaction. There is no gain greater than
> this,
> > no bliss greater than this, no wisdom greater than this.
> >
> > 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 or
> > meditation. He spent sleepless nights. He kept long vigils on
> several
> > halting stages. He persevered with patience and diligence. He
has
> > 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 (the
> round
> > of births and death), like yourself. You can also ascend to
summit
> if
> > only you will.
> >
>
To subscribe, send a message to:
[EMAIL PROTECTED]
Or go to:
http://groups.yahoo.com/group/FairfieldLife/
and click 'Join This Group!'
SPONSORED LINKS
| Religion and spirituality | Maharishi mahesh yogi |
YAHOO! GROUPS LINKS
- Visit your group "FairfieldLife" on the web.
- To unsubscribe from this group, send an email to:
[EMAIL PROTECTED]
- Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service.
