Tatwa Bodham - 9.Jeevan Mukthan

[Amritha Varshini]

9.JEEVAN MUKTHAN
 
Yevam Cha Vedhaantha Vaakyai:
Satguru Upadhesena cha Sarveshvapi
Bhootheshu Yeshaam Brahmabuddhiruthpannaathe
Jeevanmuktha: Ithyartha:

 
Thus, from the declaration of the vedaantaas and with the help of Guru, whoever is having samathwa Bhaava (Equanimity), i.e. everything springs from Brahman and everything is the expression of Brahman, such persons are called JEEVAN MUKHTHA.  The declarations of sentences are two types - Saamaanya and LakshaNam.  The meaning of Saamaanya sentences can be easily understood, e.g. "Rama went to forest".  But in the Lakshana sentence "Sikappu (Red) OdukiRathu (is running)" is difficult to get the inner meaning, as the external meaning gives no sense.  Unless we know that "Sikappu refers to horse", we will not be able to decipher the full import of this sentence. Similarly, one should understand the inner import of all Veda declarations, which are mostly in Lakshana style.  'TATWAM ASI" is one of the four Veda Vaakyaas (declared in the Chaandhokya Upanishad).  This is LakshaNam type.  TAT+TWAM+ASI is the padachedam.  Here TAT refers to Brahman, TWAM refers to "you", i.e. Jeeva.  These both are same is denoted by the word "ASI".   But, it should not be wrongly misconstrued as "You are the body, mind or intellect".  Once you cross these limitations and also cross the Pancha Kosaas there will shine Aatma Chaithanyam, which is Pure and True, about which we have explained earlier in detail.   When the Brahman (Samashti Chaitanyam) projects through the body, it is known as AATMA.  The knowledge that "the one Chaitanyam which is in me is the same in all objects (Adwaitha principle)" is referred here as 'TATWAMASI".
 
If we analyse the activities of each of the Sthoola Sookshma, KaaraNa Sareeraas, we will come to know that there is the Chaitanyam (energy) in them and that helps us to understand the actions of the mind.  Vyashti Chaithanyam is the same as the Samashti Chaithanyam is what the Vaakya "TATWAMASI" indicates.  If you see the meaning of this Vaakya from the Vaakyaartha (literal meaning of the words), you will not understand the inner import.  There is a possibility of misunderstanding this as "I am Brahman" means "I - this body - is the Brahman" is the Vaakyaartha. But unless you go through the Lakshana meaning you will not realise that this I refers to Aatma Chaithanyam in you.  This Mahaa Vaakya is  applicable not only to the Aatma of ourselves but also to each and every object in the world, including the world.  Jeeva is born, Easwara is not born, Jeeva is subjected to continuous changes, Easwara is unchangeable, Jeeva dies, Easwara has no death or end, Jeeva is having materialistic knowledge and Easwara is Sarvajnan (omniscient or all knowing).  Thus, if we take the external meaning, we will not be able to accept the declaration.  Unless we go through the inner import of these words, we will not understand this great knowledge.  If we remove the figures from the world or Nature and the Pancha Kosaas from the Jeeva, what remains is Chaithanyam alone, which is Brahman.
 
Easwaran - Maaya = Brahman   
Jeevan - Pancha Kosaas = Brahman 

When the Mind surpasses Buddhi, Jeeva will merge with Easwara.

However, while practicing Vedanta and while performing Saadhana to Realise the Brahman, advice from a realised Guru is a must.   One should not attempt to do this without the help of a Guru.  The process of learning the Sastraas can be done independently, but to practice Saadhana, Guru is a must.  In this process, the Saadhak may get confused and will not know the next step, because to experience the Unlimited, Permanent and immutable Brahman, one has to cross various hurdles and obstacles in the Saadhana, for which Guru alone has the key.  Guru is the person who has the full knowledge of the Sastraas and is a perfect Yogi, having realised the Brahman.  Vedanta is not a matter for argument like Nyaayam and Yogam.  Vedanta is concerned with experiencing the Real knowledge in between the conflicts of nature and worldly experiences. Even the process of Saadhana, as per the traditional method, has a systematic method of progressing, which only a Realised Guru can teach.
 
The one who has realised that the Jeeva and Brahman are one and the same (Jeevaathma Paramaathma Aikyam) and also discarding the changes and differences in the nature comes to see the entire nature as the Brahman, comes to be known as  JEEVAN MUKTHAN.  Such a person alone can possess the inner eye which shows the relationship between the Jeeva and Easwara.  After receiving instruction from a Satguru in the path of Vedanta, one who has equanimity in everything (Sama Bhaavana), such a person can become Jeevan Muktha (a higher stage of existence, even while Living in the body). 
 
YaTha Dhehoham Purushoham Brahmanoham Soodhroham
Asmeethi DruDa Nischayah
thahaa Naaham BrahmaNa: Na Soodhra: Na purusha: Kinthu
Asanga: Sachidhaanandha Swaroopa: Prakaasa Roopa:
Sarvaantaryaami Chitaakaasa
Rooposmeethi DruDa Nischaya Roopoaparoksha
Gnaanavaan Jeevan Muktha:


Now the lakshana of Jeevan Muktha is elaborated.  As the Jeeva firmly considers as a Brahmana, as a Soodhra etc. so the Jeevan Muktha will consider firmly that I am  not the body, not a man, nor Brahmana, not a Soodhra, but I am detached, self effulgent in all Jeevaas, formless, nameless, colourless etc.  Such a person who has attained Brahma Saakshaathkkaram is called JEEVAN MUKTHAN. This is not a thought process but a state of self experience of these facts.  This is a status one can achieve while living in this body and not after leaving the body.  Jeevan Muktha state is to be achieved while living.   While living in this world, when the JEEVAN MUKTHAN gets the experience of Brahman, he gets permanent Bliss and gains permanent peace  after realising that I am not different from Brahman.   Even though he looks like us in form, he revels inside in himself with Brahma Saakshaathkkaram.  But till the past karma phala ends, he lives in this world in his body.  Sruti declares that:
 
Yethovaa Imaani Bhoothaani Jaayanthe Yena Jaathaani Jeevanthi
Yath Prayanthapi Samvisanthi Tat Vijignasatawaa Tat Brahmamathi

The one from which all the objects have risen, the one which maintains all the objects, the one into which all these objects get merged is called Brahman. 

What is the nature or quality of a Jeevan Muktha? How the Brahma Saakshaathkkaram in him is revealed? 

The one, who at all times stay in the experience of "I am detached, having the form of SATCHITAANANDA, self effulgent, staying inside, formless, Knowledge Supreme, Parabrahman" etc. is JEEVAN MUKTHAN. 

Each of the above adjectives are explained one by one which is as follows. 
 
9.1.ASANGAM  (Not Associated or non-attached state):

As a Jeeva feels firmly "I am this body", "I am Brahmanan", "I am a human" etc., so also a JEEVAN MUKTHAN will stay firmly as "I am not the body", "I am not Brahmanan", "I am not human" etc. i.e. without attachment to anything. Just as how the sky is existing without any connection to anything or without being affected by anything, so also a Jeevan Muktha feels Aatma is beyond everything, not associated with anything, and he functions without the feeling 'I am doing".  Therefore, nothing is binding him.
 
9.2. SATCHITAANANDAM: 

As the Jeevan Muktha stays without the feeling of "I am separate from Brahman", he revels in the nature of Brahman, i.e. Satchitaananda Swaroopam. He becomes the one illumining everything, light of all lights, self effulgent.  All objects in the world, Surya, Chandra, Nakshathraas etc., and inner equipments like Mind, Intellect, Chitham, Ahamkaaram  etc. are getting their prakaasam from Brahman.  Even when the eyes are closed, we are able to think about the forms of the things outside.  This is due to this light within us, that is of Brahman.  The Jeevan Muktha becomes This.

9.3. SARVA ANTHARYAAMI

Aatma is spread everywhere, inside the bodies of all living beings, because of which all activities are going on in these living beings.  However, AATMA does not involve Itself in any activities.  Jeevan Muktha also is spread everywhere, he shines as the Aatma of everyone, he is the Chaitanyam in everything but he is not acting.
 
9.4. Chitaakaasa Roopam (Niroopa Chaitanyam):

The one which, like Aakaasa (Space), is formless, pure and having no changes, is called Chitaakaasam.  As Space is spread everywhere, it is called the cover (or dress) of the world.  Even this Space is also inside the Brahma Chaitanyam, which is boundless.   In short, the Aatma known as CHIT has everything within itself.  There is nothing bigger than that.   Therefore, the Jeevan Muktha, having merged with Aatma, also shines as holding the entire world within him.
 
9.5. Aparoksha Gnaanam:

The  knowledge, which makes the Jeeva  realise his real nature, i.e. I am Brahmam - known as Nija Swaroopa Saakshaathkkaaram -  is called Aparoksha Gnaanam.  This knowledge can be attained in three different ways: (1) Prathyaksham (Direct), (2) Anumaanam - Logical (Indirect) and (3) Suddenly. 

The one who has reached this state feels not "Brahma Sathyam", but " I am that Brahman".  In the state of "BEING", there is no feeling of "I am being", because the second one is a Vichaara.  Jeevan Mukthi is equivalent to Aatma status or Brahman status.  JEEVAN MUKTHAN will look like us and will be functioning in the world but always in the state of "BEING" explained above, unlike us.
 
9.6. Bandha MokshaNam (Freedom from Bondage):
 
Brahmaivaaham Asmeethi Aparokshagnaanena
Nikhila KarmaBanDha Vinirmukta: Syaath
 
In this state of "Brahma Eva Aham" (Aparoksha Gnaanam) one is freed from all activities.  In this state all bondage of activities do not bind him and he remains in the state of Mukthi (Relief from Bondage).

Commentary by Sri P.K. Venkatachalam ([e-mail])


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