Paperback: 158 + xvi pages
Book Dimensions: 8.5 x 5.5 x 0.3 inches
Shipping Weight: 170 grams
Table of Contents
|A Real Yogi||(6)|
|What Is Jivanmukti?||20|
|Jivanmukti Is Not an Illusion||22|
|Who Is a Jivanmukta?||24|
|Jivanmukta: A Philosophical Description||30|
|Samadhi Jnani and Vyavahara Jnani||39|
|How to Recognise a Jivanmukta||41|
|Conditions of Jivanmukti||47|
|The State of a Jivanmukta||49|
|Characteristics of a Jivanmukta||58|
|Nature of a Jivanmukta||64|
|Jivanmukta: His Behaviour||66|
|The Signs of a Jivanmukta||67|
|Mind in a Jivanmukta||68|
|Powers of a Jivanmukta||70|
|The Enlightened One||70|
|The Aroma of a Liberated Sage||72|
|The State of a Realised Yogi||76|
|The Value of a Jivanmukta||77|
|Vision of a Jivanmukta||79|
|Experience of a Jivanmukta||79|
|The Jivanmukta of Cosmic Consciousness||81|
|Does a Jivanmukta Experience Dreaming State?||82|
|What is Jivanmukti?||84|
|Who Is a Jivanmukta?||84|
|Jivanmukta Is a Real Vedantin||85|
|A Jivanmukta Is Free from All Bondages||86|
|A King and a Jivanmukta||87|
|State of a Jivanmukta||88|
|A Jivanmukta Is not Whimsical||88|
|Vision of a Jivanmukta||89|
|Jivanmukta Is One With God||89|
|Jivanmukta Is Brahman Himself||90|
|Experience of the Realised Man in Samadhi||90|
|A Jivanmukta and a King||91|
|A Jivanmukta’s Family||91|
|Jivanmukta’s Food and Drink||92|
|Whom Should We Praise?||93|
|Nature of a Jivanmukta||93|
|The Glory of a Jivanmukta||94|
|The Jivanmukta’s Prarabdha||94|
|Do Not Judge a Jivanmukta||95|
|My Ineffable State||95|
|State of a Jivanmukta||96|
|The Bliss of the Self||96|
|Who Is Real Jivanmukta||97|
|Imitation of Videhamukta||97|
|A False Jivanmukta||99|
|Song of Nectar||100|
|Song of a Jivanmukta||100|
|Song of Soham||101|
|Song of Advaita||101|
|Song of a Brahmajnani||102|
|Song of Virat||103|
|Quintessence of Vedanta||105|
|Song of Brahmamayam||107|
|Song of Ananda Lahari||108|
|Song of Vibhuti Yoga||109|
|Song of Chidanand||110|
|Song of Bliss||110|
|Song of Jagat Kalpana||111|
|Eka Sloki Upanishad||111|
|Song of a Jivanmukta||112|
|Song of Jivanmukta in Avadhuta Gita||112|
|Jivanmukta Sings in Samadhi||113|
TO THE SACRED TEXTS
|Who Is a Jivanmukta?
(From Varaha Upanishad)
|Jivanmukta and Videhamukti
(From Tejo Bindu Upanishad)
|The Nature of a Jivanmukta
(From the Jivanmukti Viveka)
|Characteristics of Jivanmukti
(From the Mahavakyaratnavali)
|Experiences of the Jivanmukta
(From the Avadhuta Gita)
|Experience of the Jivanmukta
(From Ashtavakra Gita)
|Experience of a Jivanmukta
(From Tejobindu Upanishad)
|Experiences of the Jivanmukta
(From Maitreya Upanishad)
|Experience of the Jivanmukta
(From Kaivalya Upanishad)
|Nirvana Shatkam (of Sankaracharya)||142|
|Atma-vidya-vilasa of Sadasiva Brahmendra||144|
|Jivanmukta Ananda Lahiri||151|
Exhaustive in its treatment of the subject of an individual liberated in consciousness into an intimate experience of the Spiritual Reality while yet living on earth in a physical human form, this work carries in its content the quintessence from both the comparatively popular and obscure texts in the vast Sanskrit scriptural literature. Aspect by aspect, this most comprehensive single volume uncovers in simple language, all about the nature, characteristics and functions of the Jivanmukta. But its primary value and chief merit consist in the fact that it is presented by none else than a living Liberated Man, Swami Sivananda; therefore, in not a few respects, it becomes a Song on the Master himself.
To draw from the statements on the living liberated Man embedded in the Brahma Sutras, the Upanishads, the Gita, the Yoga Vasistha and the Jivanmukta-viveka of Sri Vidyaranya, is no doubt a performance quite easy of accomplishment, but that would mean a pitiful missing by formality and pre-possessive ideas, the most subtle and ethereal significances, suggestions and workings continuously proceeding from the richly illuminated, outer, dynamic, many-sided life-character of his inner liberated Yogic Consciousness. Particularly for the world of spiritual aspiration, this book from Swami Sivananda would prove itself rich in enlightenment and invaluable.
THE DIVINE LIFE SOCIETY
(By Swami Paramananda)
The greatness of a realised Yogi, no one can grasp in full.
Judge not a Mahatma or a Jivanmukta, by a mere glance.
A man of Self-realisation, has his own mysterious ways.
A Sthitha Prajna or a man of steady wisdom is described in the Gita:
Atmanyeva Atmana Tushtah: Satisfied in the Self by the Self.
It is not a state to be like a statue or a stone of any famous temple.
Understand the meaning of the 70th Sloka of the same Chapter (Ch. II),
Vihayakaman yah sarvan pumanscharati nisprihah, Nirmamo Nirahankarah:
Abandoning all desires, moves about without longing,
Without the sense of I-ness and mine-ness and without egoism.
He feels his oneness everywhere, shares the pain and sufferings of others,
Indiscriminately offers his all, to make people happy and prosperous.
Even Lord Vishnu, Protector of all, providing every thing keeps at a distance,
To render help, waits to see the depth of devotion and faith in others.
But the man of equal vision runs to the rescue of the afflicted.
Serves all, by sacrificing his all at the service of the pious and the wicked.
He feels the pinch of the sufferings, actually as his own.
Watches for opportunities to cheerfully serve even the man
Who criticises his actions and aims at his own life.
Thus endlessly serving, gets himself immersed in a state of indescribable Bliss.
* * *
If you cannot find a man in this universe, who lives like this
Visit Ananda Kutir once and observe the ways of Sivananda.
Have the idea and learn the method, of how he performs Lilas and Miracles.
A defective vision may ruin you, by finding faults with everything.
Make your brain sharp, heart pure and vision clear.
Being steady in his own Sadhana at the prescribed hours
Sivananda attends to all the minutest items of the Ashram routine.
Yes, untiringly attends on all the visitors and inmates
And takes better care than your own parents or Ishta Devata.
And pays more attention to others without looking to his own interests.
Pots may be empty, but people get their belly full.
Sivananda believes in dynamic work, and disciplined workers;
In case of slight difference among the turbulent elements,
Sivananda advises them to leave him at once
To create a field of their own choice.
Unreservedly helps them, supports them and encourages them in all ways,
And in a mysterious manner, we see the Divine Mission multiplies.
To develop devotion, he allows his students graciously
To worship him and adore him as the Lord manifest,
But it will be a scene to see him work hard
To make everybody as Sankaras and Sivanandas, in return.
By closely watching and taking care of the students
Trains them in a variety of ways to see the Lord in all
By wholehearted service with disinterested motive.
For the arrogant of the world and the worldly-minded
Head never bows before others, and finds no greatness in any
It will be a marvel to see such men of pride and ego,
With great pleasure and self-sacrificing spirit,
Serve in Ananda Kutir like slaves of mankind
Without the idea of day or night,
Without the thought of anything in the world.
Sivananda discards not the man who runs away several times,
Welcomes him again and again with his love unbounded.
Criticises not the one who talks ill of him.
Fears not, or cares not for any, if people do not understand him.
Keeps no personal purse or Savings Bank Account in secret;
Aims not at earning more, or to save for the future;
Cares not for any personal comfort or luxury.
With adamantine will, and perfect purity of thought and action
Enjoys the Bliss of the Samadhi, in the dynamic method of work.
Swami Sivananda never claims that he is a Self-realised Soul.
People must be wise to understand him and perceive in him the Truth.
His method of work and way of living clearly state his Greatness.
Without performing ordinary Siddhis for material gains
Sivananda has transformed the outlook of the entire world.
(By Swami Paramananda)
Everywhere people talk of one Sivananda
As a Fountain of Bliss, and jewel of the universe,
Heart of devotees, and a source of Peace;
Praise him, for the scholarly works
And term them as practical and inspiring and illuminating;
Not only compare him with Rama and Krishna, Jesus and Buddha.
Emphatically declare and adore him as ‘SUPRA’ to all.
Lucidity of his expressions, sweetness of tone;
Boldness of spirit and affection in his voice;
Magnanimity of his service, and simplicity of appearance
Rightly bring popularity from the entire world.
Disciples, devotees and admirers
Style the saintly Sivananda
A Philosopher, author and orator,
A poet, artist and humorist,
Singer, dancer and musician,
And term his voice as celestial and charming.
I burnt the midnight oil, and worked for years,
Copied from all sources and compiled a book.
I published the Volume in nineteenforty.
Though it contained the ancient truth and wisdom
There was none to purchase a single copy.
The ungrateful world returned the Volume
With a slip of ‘THANKS’ inside the book.
Lo, I am unlucky, for purposes of review
Newspaper people never turned the pages.
I was sorely affected and disheartened at last.
It is not possible to achieve perfection
Even in one line through struggle for centuries.
I am completely ignorant of the time of his birth,
Now it is, not wise to aim at his stars.
But Sivananda says: “Strive, persevere and plod on
With faith and devotion, you can achieve sure success.”
I suspected something secret and private
A vigilant study revealed wonderful truths
It is all bliss, to remain in his company
There was nothing hidden or any magical show.
He is a child innocent and pleasing
A friend cordial and sympathetic
A doctor successful and benevolent
A true Sannyasin noble and sublime
An advanced Yogi without ego and pride.
People are stunned on a look at the sage
Flawless character, indomitable courage,
Spotless purity and arresting personality
Nobility, humility, patience and perseverance
Wisdom of a Jnani, unique in all respects.
Sterling qualities of his head and heart
Create joy and thrill in the hearts of all
Telling, soothing, enchanting are his ways and words
Draws millions in person and through post.
I admire the Swami for the selection he made
His Ashram is in an enviable spot
Wonderful place of peace and bliss indescribable
The sacred Ganga and the charming Himalayas,
Enchanting sceneries and marvellous atmosphere
Attract people from all parts of the world.
His spiritual depth and intellectual persuasion
Removed the razor-path of the Upanishadic age.
Constructed calmly a concrete bridge for all.
The glorious Divine Life at Ananda Kutir
Welcomes all with love and cheer in full.
With essential unity of all religions
Guides the destinies of all nations.
His Religion is not in books or brooks
Not even in shrines or Himalayan caves,
It is not the cave-dwellers’ concern
Or the monopoly of the moneyed monks.
Imagine a Dynamic Factory at Ananda Kutir
Bringing wonderful peace all over the world.
Going beyond happiness and misery, pleasure and pain
The Swami acquired discipline over body, senses and mind.
Shuns not the sinner, loathes not the vicious,
Worships not the wealth and condemns not the criminal.
The Swami asks you to serve, love and give (the world)
But I find: thousands find the world in this Swami alone.
Indeed his contribution to the world cannot be described
They found in the Swami, a channel to serve the world,
He spent his days in silence, in steady spiritual Sadhana
Attained perfection and uplifted mankind,
Destroyed ignorance, and darkness everywhere
Brought Peace and prosperity to the world at large.
You may fail to get a shinning sun at midnight.
Here is a Star to illumine the world all times.
Yes during day and night, the past, present and future.
Bolo ….. Sat Guru Maharaj KI….. Jai
THE JIVANMUKTA GITA
He is called a Jivanmukta or liberated sage who has a balanced mind, an equal vision and who beholds the one Satchidananda Atman in all names and forms.
He is called a Jivanmukta who has transcended the three bodies, the three Gunas, the five sheaths and the three Avasthas.
He is called a Jivanmukta who perceives equally the One Infinite Being seated in the Jiva and Siva and in all beings.
He is called a Jivanmukta who is desireless, angerless, egoless, mineless, selfless, homeless and mindless.
He is called a Jivanmukta who is possessionless, who has transcended time, space and causation and who abides peacefully in the Chidakasa of the heart.
He is called a Jivanmukta who has transcended the waking, dreaming and sleeping states and is established in the Eternal Consciousness of Self-Identity.
He is called a Jivanmukta who knows that the Self, the Guru, and the universe are all the taintless Ether of Consciousness and that nothing actually comes or goes. He is called a Jivanmukta who is simple, gentle, humble, bold, courageous, patient, self-restrained, ever-peaceful, calm, serene, forgiving, just, truthful and non-covetous.
He is called a Jivanmukta who has a broad heart like the sky, deep as the ocean, fragrant like the Jasmine, pure as the Himalayan snow and brilliant like the million suns shining at a time in the firmament.
He is called a Jivanmukta who is free from vanity, crookedness, chicanery, cunningness, diplomacy, hypocrisy, harshness and double-dealing.
He is called a Jivanmukta who is benevolent, kind, compassionate, merciful and loving to all beings.
He is called a Jivanmukta who is free from Raga-Dvesha, likes and dislikes and who is endowed with dispassion, discrimination and cosmic love.
He is called a Jivanmukta who has no enemy, who has no body-consciousness and who ever dwells in the Eternal Brahman.
He is called a Jivanmukta who is free from distinctions, differences, and who is above caste, creed, colour and race.
He is called a Jivanmukta who clears all doubts of aspirants, who is an ocean of divine wisdom, who is noble and magnanimous.
He is called a Jivanmukta who practises the highest Yoga, who has internally renounced everything, but appears inert outside, and who has abandoned everything internal and external.
He is called a Jivanmukta who is not bound by any rule of the society, who is ever moral and who does not break the harmony of the society.
He is called a Jivanmukta who sleeps anywhere he likes and who eats any food from anybody’s hands.
He is called a Jivanmukta who realises that he is pure Absolute Consciousness which connects all as a thread connects all pearls, and that he is the attributeless Brahman.
He is called a Jivanmukta who is above sex idea and sex distinction and who has no thought of tomorrow.
He is called a Jivanmukta who ever identifies with the all-pervading universal Brahman, and who is above praise, censure, honour and dishonour, respect and disrespect.
He is called a Jivanmukta who, through the knowledge of the Self realises that the one appears as many like moon reflected in various receptacles of water.
He is called a Jivanmukta who has Trikalajnana, knowledge of the past, present and future and who is free from exhilaration and depression.
He is called a Jivanmukta who sees the one Brahman which is this whole world, shining like the sun in all beings. He is called a Jivanmukta who has realised that there is neither bondage nor liberation, and whose mind ever takes delight in being merged in the practice of meditation.
He is called a Jivanmukta who sees everything filled with one Consciousness which is the Ruler of all and exists all-pervading like ether.
He is called a Jivanmukta who respects all saints, all prophets, all religions, all faiths, all cults, and all creeds.
He is called a Jivanmukta who partakes of the essence of the bliss of Brahman and rejoices alone and for ever, being destitute of habits, natures and pairs of opposites.
He is called a Jivanmukta who, seeing the one Brahman existing in all beings, does not perceive any difference.
He is called a Jivanmukta who, seeing that the Jiva which is identical with Siva exists eternally, is not inimical.
He is called a Jivanmukta who regards the whole world as his body and home, and who has cosmic vision, cosmic love and very broad outlook in life.
Jivanmukti is that state in which the sage gets established in Satchidananda Brahman. He becomes the Brahman. The phenomenal universe does not vanish from his vision. Just as the man who was duped in the beginning by the water in the mirage knows that it is only illusion after careful examination, so also the liberated sage fully knows that this world is mere illusion though it appears to him. Freedom from the Kleshas or afflictions is Jivanmukti. The liberated sage is not affected by pleasure and pain. He knows fully well that pleasure and pain, action and enjoyment are the attributes or Dharma of the Antahkarana. He has now separated himself from the mind. He now stands as a spectator or witness of the mind.
Avarana Shakti and Vikshepa Shakti are the two Shaktis of Avidya. As soon as knowledge of the Self dawns, the Avarana Shakti is destroyed. Avarana Shakti is the veiling power. Vikshepa Shakti is the protecting power. The world is protected through the power of Vikshepa Shakti. On account of the destruction of Avarana Shakti, a Jnani is freed from birth and death. But Vikshepa Shakti (Lesha Avidya) remains like a burnt seed owing to the strength of Prarabdha. Therefore, there is appearance of the world for a Jivanmukta.
Just as trembling of the body on account of fear remains even after the illusion of snake in the rope is destroyed by the knowledge of the rope, just as the mirage appears even alter 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.
As soon as the Prarabdha is fully exhausted, the Jivanmukta attains the state of Videhamukti, just as the pot-ether becomes one with the universal ether when the pot is broken.
Jivanmukti is a very exalted state of eternal bliss. Words cannot adequately describe this state. You will have to realise this state of supreme knowledge and highest illumination on yourself.
Certainly it is not a state of inertia. It is a state of perfect awareness. The individual soul has become now one with the Absolute.
He has no individuality. His egoism, mind and senses have been burnt in the fire of wisdom.
He 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.
In the state of Jivanmukti, there is no consciousness of the body and the world. There is consciousness of the Absolute.
The sage beholds Brahman everywhere. All dualities, differences have vanished for him in toto.
The mind can get entire satisfaction and rest very peacefully only if this state is attained.
There is fulness in this state. All desires are burnt. It is a state of Plenum or absolute satisfaction. There is no gain greater than this, no bliss greater than this, no wisdom greater than this.
It is the be-all and end-all of existence.
Jivanmukti is misunderstood by people. People generally take a man of extraordinary powers to be a Jivanmukta. They have queer ideas of a Jivanmukta. They have preserved the body of St. ‘Xavier in Goa. Through some process the decomposition of the body has been arrested. And, they claim sainthood for St. ‘Xavier because his body has been preserved for such a long time. Slowly several untenable stories grow round such a phenomenon. Some say blood will come out of this body. St. ‘Xavier is one of the greatest of saints, with unparallelled spiritual perfection. But you should not search for the mark of saintliness in these physical phenomena. St. ‘Xavier had divine virtuous qualities. He was an embodiment of humility, of charity, of nobility. He was a great mystic. He had attained Union with the Supreme Father.
In Hinduism and in all other religions, too, such extraordinary phenomena frequently come across. Jnana Sambanda, Ramalingaswamigal and many other South Indian Saiva Saints converted their body into Light. They never discarded their body at all. Jnana Dev of Alandi entered into the earth even while he was alive, when he was only twenty four years old. Pattinatthar’s body was transformed into a Linga. Guru Nanak and Guru Govind Singh converted their bodies into flowers. These and still more mysterious phenomena are common among Yogis. We have even recent stories of great Yogis, with extraordinary powers living in the Himalayas–some are said to be 3,000 years old; Gorakhnath the famous expounder of Hatha Yoga had wonderful Siddhis. When he passed urine on a mountain the mountain was turned into gold. They were all saints; but not because they had such supernatural powers. They were saints because of their divine qualities because of their God-consciousness.
Whether your body lives for ten years or ten thousand years, it is only made up of the five elements, and is ultimately bound to perish. You may convert mud into gold; but both mud and gold are products of a combination of the same five elements, only in different proportions. All these phenomenal miracles have got nothing to do with spiritual Realisation. They are the products of some lower Vidya. If Self-realisation means only this, then every pilot is a sage or Jivanmukta, he can lift himself and dozens of others in the air.
Study Gita. You will understand the nature of a Jivanmukta or a man of Self-realisation. Study the description the Lord gives of a Sthitaprajna, of a Gunatita, of a Bhakta, of a Karma Yogi. Balanced mind, equal vision, indifference to pairs of opposites like pleasure and rain, censure and praise, heat and cold, success and failure–these are the marks of a Jivanmukta.
When you are absolutely desireless, when all your senses are withdrawn, when your Buddhi is centred in the Inner Self, then you are a Jivanmukta. When you go beyond Raga and Dvesha, when you are unmoved by heavy sorrow, and not elated by great pleasure, then you are rooted in the self. When you are egoless, I-less, mine-less you have attained union with God. When Cosmic love dwells in your heart, when you are automatically engaged in untiring selfless service, when you are afraid of none and none is afraid of you, then have you realised God and attained the Supreme. When you enjoy the tranquillity of the mind, born of that Supreme Wisdom, you have crossed the formidable ocean of Samsara, not to return to this world of pain and sorrow.
Remember these well. Never be led away by the meaningless glitter of Siddhis. They are as deceptive as the objects of sense enjoyments; only they are on a different plane. Assert the nature of the one Homogeneous and pervading Self every moment of your life.