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Jivanmukta (जीवन्मुक्तः) (view source)
Revision as of 00:20, 12 October 2022
, 00:20, 12 October 2022→Jivanmuktas: added content
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" />
== Jivanmuktas ==
== Jivanmuktas - Examples ==
Suta Maharshi -
Bharatavarsha is the birth-place to many jnanis, munis and Jivanmuktas such as Suta Mahamuni, Jadabharata and Janaka Maharaja. Glimpses into their lives show us their ideal personalities and practically depicts how a Brahmajnani treats various laukika situations. Roaming in the forests or ruling great janapadas they performed their duties with no expectation of any karmik returns.
=== सर्वभूतहृदयत्वम् सुकमुनेः । All-pervasiveness of Sukamuni ===
Shrimad Bhagavatam in the very second adhyaya praises the Brahmajnana-nishtatvam of Suka Mahamuni through the words of Suta Maharshi. Suta Muni mentions about Vyasa Maharshi's dissatisfaction about his son, Suka Mahamuni.<ref name=":3">''Shrimad Bhagavata Purana'' by Gita Press, Gorakhpur (Page 2)</ref> <blockquote>यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदुः तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥
यः स्वानुभावमखिल श्रुतिसारमेकं अध्यात्मदीपं अतितितीर्षतां तमोऽन्धम् ।
संसारिणां करुणयाऽऽह पुराणगुह्यं तं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३ ॥ (Bhag. Pura. 2.2-3)</blockquote>Vyasa Maharshi saw his son, Sukadeva, going away all alone with the intention of leading the life of a recluse, even before his Upanayana samskara was performed, and none of the samskaras were performed. Agitated at the thought of separation from his son, Vyasa Maharshi called out to his son, "O! Putra! Putra!" Sukadeva, totally absorbed in the Brahman, did not reply, but trees on the roadside responded to Vyasa Maharshi's call on behalf of Suka Muni, filled as they were by his presence.<ref name=":3" />
Shrimad Bhagavatam itself is described as that very essence of the Vedas, a light illuminating the spiritual realities for those worldly men who seek to go beyond the darkness of ignorance. It was out of compassion for such men that this Guru of Munis, Sukadeva, uttered this Purana.<ref name=":3" />
From this drshtanta, it is easy to grasp the all-pervasive nature (in all creatures) of a person who moves about with the knowledge of Brahman.
=== Jada-Bharata ===
Long time ago there used to live a king named Bharata, (Ajanabha), the son of Rishabha. He led a pious life and duly discharged the duty of performing all the required dharmik activities. After dividing all the hereditary fortune, he retired to a life of recluse in Salagramakshetra on the banks of river Gandaki. Bharata was rid of all craving for the pleasures of sense and, developing (great) tranquility of mind, derived supreme gratification. Once Bharata went to bathe in a river. A deer had also come to drink water there. While the deer was drinking water, there was the terrible roar of a lion. The deer gave a frightened leap and gave an untimely birth. The baby fell into the river. The mother deer died as a result of the leap. But Bharata rescued the baby deer from the water and raised it in his ashrama (hermitage). Soon he grew attached to the deer and forgot everything else. He had given up his kingdom, his sons, and his friends and forgotten them all. But he could not forget the deer. <ref name=":4">https://www.wisdomlib.org/hinduism/book/the-vishnu-purana/d/doc57597.html</ref>
Having become deeply attached to the deer, Bharata died watching the deer and thinking of it. Since he thought of the deer while dying, he was born as a deer in his next life. The only difference was that he was born as a '''jatismara deer''', that is, a deer that remembered the incidents of its past life. As a deer, Bharata left his mother and came again to Salagramakshetra because he remembered his old place. He lived on dry leaves and dry grass and eventually died. He was reborn as a '''jatismara brahmana'''. In this life he was truly learned, well versed in all the shastras. Since he had attained the supreme knowledge, he saw no point in reading the Vedas or in doing work. He kept to himself and spoke little, only when he had to. His body was dirty, his clothes were filthy, he rarely ever interacted with people, ate whatever was given/available, spent time within himself and moved very slowly. Because of this, people treated him badly.<ref name=":4" />
One day, the King of Soubira wanted to go on a palanquin to learn words of wisdom from Kapila Maharshi. The servant of the king looked around for palanquin-bearers and found Bharata. So Bharata bore the palanquin along with the other bearers without any questions. But being a jnani, he was trying to avoid the ants and creatures on the ground. He was careful not to step on any creature and in this process caused an imbalance of the palanquin. Annoyed at the way his palanquin was being tossed about, the king called out to find the wrong-doer. “What is wrong?” Asked the king of Bharata, “Haven’t you borne the palanquin only for a little while? How is it that you are tired? Can’t you bear a little burden? You look quite strong to me.” Bharata’s answer was this. “Who am I and who are you? What you have seen is only my body and your body. I am not my body and nor are your your body. Our atmans or souls are what we really are. My atman is not strong or tired, nor is it carrying your palanquin upon its shoulders.” Having said this, Bharata was quiet again. But the king got down from the palanquin and fell at his feet. He wanted to know who Bharata really was, for such words of wisdom do not come from an ordinary man. Bharata then told him the truth about the atman and enlightened the King.<ref name=":4" />
== References ==
== References ==
[[Category:Advaita Vedanta]]
[[Category:Advaita Vedanta]]
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