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Line 33: − − == Purpose of accomplishing Jivanmukti == − The purpose is five-fold, according to the text Jivanmunkti Viveka.<ref name=":6">Swami Mokshadananda. (1996) ''Jivan Mukti Viveka of Swami Vidyaranya.'' Kolkata: Advaita Ashrama (Pages 276 - 295)</ref> − − # Protection of knowledge − # Practice of religious austerity − # Absence of disagreement − # Disappearance of sorrow − # Appearance of happiness − − Knowledge of reality may be obstructed by doubt, contrary notions (disbelief or ashraddha), uncertainty, and misapprehensions. Hence protection of knowledge is one of the purposes in accomplishing Jivanmukti, achieved by quietening the mind. In the state of tranquility, there remain no questions of doubt and misapprehension, and dissolution of mind and the world itself happen. For example, in Laghu Yogavasishta, Vishvamitra describes the doubt in the mind of Raghava, the knower of truth, before it attained calmness, just like Suka Mahamuni seeking Janaka Maharaja's instruction to stabilize his mind. When jivanmukti is accomplished <ref name=":6" /> − + Line 79:
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Jivanmukta (जीवन्मुक्तः) (view source)
Revision as of 23:42, 14 October 2022
, 23:42, 14 October 2022→Purpose of accomplishing Jivanmukti
* '''निखिलकर्मबन्धविनिर्मुक्तः। Free from bondage of [[Karma (कर्म)|Karma]]''': Once the realization dawns that "I am Brahman," a jiva becomes free from Avidya; additionally he is also freed from anything that is born of that Avidya, namely ajnana. Every human being is born with and thus inherently has the ajnana of believing the body itself as Atman. The first thing born of ajnana is kartrtva, doer-ship, and when there is a doer-ship, there is also enjoyer-ship. As a karta, the doer, must also take the consequences of his karma, thus he is the karma-phala-bhokta, the reaper of the results of action. The one who sows, reaps. These results are different types of punya and papa. The Jivanmukta is free from Avidya, and therefore, from doer-ship and enjoyer-ship. He is no longer attached to any action (Karmabandha) he has done. Karmas are many, accumulated from the past janmas and there is no freedom from karma or action itself, what we can freed ourselves is the Karmabandha, freedom from Kartrtva or doer-ship. Atman has no kartrtvam, therefore anyone who has realized this becomes free from Kartrtvam.
* '''निखिलकर्मबन्धविनिर्मुक्तः। Free from bondage of [[Karma (कर्म)|Karma]]''': Once the realization dawns that "I am Brahman," a jiva becomes free from Avidya; additionally he is also freed from anything that is born of that Avidya, namely ajnana. Every human being is born with and thus inherently has the ajnana of believing the body itself as Atman. The first thing born of ajnana is kartrtva, doer-ship, and when there is a doer-ship, there is also enjoyer-ship. As a karta, the doer, must also take the consequences of his karma, thus he is the karma-phala-bhokta, the reaper of the results of action. The one who sows, reaps. These results are different types of punya and papa. The Jivanmukta is free from Avidya, and therefore, from doer-ship and enjoyer-ship. He is no longer attached to any action (Karmabandha) he has done. Karmas are many, accumulated from the past janmas and there is no freedom from karma or action itself, what we can freed ourselves is the Karmabandha, freedom from Kartrtva or doer-ship. Atman has no kartrtvam, therefore anyone who has realized this becomes free from Kartrtvam.
= Jivanmukta's View towards Sharira and Jnana =
= Jivanmukta's View towards Sharira and Jnana =
'''शरीरस्पृहः ॥ Sense of the body'''
'''शरीरस्पृहः ॥ Sense of the body'''
The bodily activities of the knower of Brahman, from whom the apparent world has disappeared, is maintained, without his effort by the Supreme, as given in Chandogya Upanishad<blockquote>...ज्ञातिभिर्वा नोपजन्ँ स्मरन्निदँ शरीरँ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥ (Chan. Upan. 8.12.3)</blockquote>Not remembering the body into which He was born, as an animal is attached to a cart, so is the prana attached to the body.<ref name=":6" />
The bodily activities of the knower of Brahman, from whom the apparent world has disappeared, is maintained, without his effort by the Supreme, as given in Chandogya Upanishad<blockquote>...ज्ञातिभिर्वा नोपजन्ँ स्मरन्निदँ शरीरँ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥ (Chan. Upan. 8.12.3)</blockquote>Not remembering the body into which He was born, as an animal is attached to a cart, so is the prana attached to the body.<ref name=":6">Swami Mokshadananda. (1996) ''Jivan Mukti Viveka of Swami Vidyaranya.'' Kolkata: Advaita Ashrama (Pages 276 - 295)</ref>
The people present near the Knower of Brahman, see his body, but he himself remains without remembering it. He, being devoid of the mind, does not remember himself as "this is my body." Just as the bull driven by a cart-rider, reaches the far away village himself without the need to be directed repeatedly by the driver, so also the prana engaged by the Supreme, in the body of a Jivanmukta, maintains the activities irrespective of the effort by the individual.
The people present near the Knower of Brahman, see his body, but he himself remains without remembering it. He, being devoid of the mind, does not remember himself as "this is my body." Just as the bull driven by a cart-rider, reaches the far away village himself without the need to be directed repeatedly by the driver, so also the prana engaged by the Supreme, in the body of a Jivanmukta, maintains the activities irrespective of the effort by the individual.
The body continues to exist, the mind remains, the senses continue, the whole sharira the karyakarana-sanghata, continues to exist. Why? This complex was given to the Jiva to exhaust the prarabdha-karma, and therefore it will continue to appear, live—like the pot (as in the pot and clay analogy). Otherwise if the Jiva realizes, I am sacchidananda-atman, and then disappears, like the snake (in the rope and snake adhyasa analogy), there will be no Jivanmukta. The prarabdha-karma is exhausted by experiencing it, प्रारब्धकर्मणां भोगादेव क्षय इति । and when that is over, there is no rebirth for him. Agami karma also does not affect the Jnani, because नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति । the wise man is not affected by it-as a lotus leaf is not affected by the water on it. The karma done after knowledge, called Agami, does not belong to him, because he is not a karta anymore.<ref name=":02" /><ref name=":2" />
The body continues to exist, the mind remains, the senses continue, the whole sharira the karyakarana-sanghata, continues to exist. Why? This complex was given to the Jiva to exhaust the prarabdha-karma, and therefore it will continue to appear, live—like the pot (as in the pot and clay analogy). Otherwise if the Jiva realizes, I am sacchidananda-atman, and then disappears, like the snake (in the rope and snake adhyasa analogy), there will be no Jivanmukta. The prarabdha-karma is exhausted by experiencing it, प्रारब्धकर्मणां भोगादेव क्षय इति । and when that is over, there is no rebirth for him. Agami karma also does not affect the Jnani, because नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति । the wise man is not affected by it-as a lotus leaf is not affected by the water on it. The karma done after knowledge, called Agami, does not belong to him, because he is not a karta anymore.<ref name=":02" /><ref name=":2" />
== Psycho-spiritual Purpose of Accomplishing Jivanmukti ==
On close observation of the seven Jnanabhumis, one may note that they are all psychological activities of a human being. Yogic techniques to overcome mental obstacles in any situation are employed in sadhana. Methods involving Mantras, Tantras and Japas are stepping stones to engage with the mind to take it to further higher level of consciousness of Samadhi. The purpose of accomplishing is five-fold, according to the text Jivanmukti Viveka.<ref name=":6" />
# Protection of knowledge
# Practice of religious austerity
# Absence of disagreement
# Disappearance of sorrow
# Appearance of happiness
Knowledge of reality may be obstructed by doubt, contrary notions (disbelief or ashraddha), uncertainty, and misapprehensions. Hence protection of knowledge is one of the purposes in accomplishing Jivanmukti, achieved by quietening the mind. In the state of tranquility, there remain no questions of doubt and misapprehension, and dissolution of mind and the world itself happen. For example, in Laghu Yogavasishta, Vishvamitra describes the doubt in the mind of Raghava, the knower of truth, before it attained calmness, just like Suka Mahamuni seeking Janaka Maharaja's instruction to stabilize his mind. When jivanmukti is accomplished, through the stages of Jnana as given above, in the last three stages of Asamsakti (Disconnection), Padartha-abhava (not recognizing external objects) and Turyak (transcendence) duality is not perceived, therefore the knowledge of reality that has arisen remains protected without hinderance. This protection of knowledge is the first purpose of attaining Jivanmukti.<ref name=":6" />
The stages of Jnanabhumis themselves are considered austerity in itself, as they give rise to the attainment of the state of devatas as mentioned by Shri Krishna in Bhagavad Gita.
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। नहि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति।।6.40।। (Bhag. Gita. 6.40)
O! Partha, there is certainly no ruin for him here, in this world or amutra, hereafter, in the other world. Ruin means a birth inferior to the previous one; that is not there for one who has fallen from Yoga.
== Jivanmuktas - Examples ==
== Jivanmuktas - Examples ==