A Jivanmukta or liberated sage is absolutely free from desires, fear, selfishness, egoism, mineness, attachment, greed and hatred. He is full of pure love, compassion and mercy.
He has mastery over the mind and senses. He does not identify himself with the body. He always dwells in his own Inner Self. He is ever contented and happy.
He does not offend anybody in thought, word and deed. He is not hurt even a bit by taunts, censures, insults and persecutions. He keeps equanimity of mind in censure and praise, honour and dishonour, pleasure and pain.
He lives in the world but he is not of the world. He has no idea of enjoyment or enjoyer. This state is indescribable. He is Brahman himself.
He is a power-house of spiritual energy. Sit before him. Your doubts will be cleared by themselves. You will feel a peculiar thrill of joy and peace in his presence. He may not speak and yet may teach the aspirants through the language of silence.
He sleeps wherever he likes and eats anything from anybody's hands. He is above injunctions and prohibitions but he will not violate the rules of the scriptures. He is above good and evil, virtue and vice. He finds no faults with others. He never becomes angry even under extreme provocations. He is ever gentle and mild. He always speaks sweetly. He never utters harsh words. He has no dislike or hatred for any creature in this world in thought, word or deed. He blesses those who persecute him.
He speaks a few words but these words produce a tremendous impression on the minds of the hearers. They give a new life and joy to all who hear his message.
The liberated sage (the prince of ascetics) has conquered the enemy of ignorance. He has known the secret of true bliss. He has reached the imperishable seat of Brahman. He always rests in his own Sat-Chit-Ananda-Svarupa.
He has realised that he is distinct from the three bodies and five sheaths and that he is the witness of the three states. He is free from the distinctions of I, he and you.
A Jivanmukta inspired with the divine spirit, intoxicated with the immortal nectar, filled with the infinite Atma, endowed with an equal vision and balanced mind, beholds only the Self or Atma everywhere and embraces all with pure love. Glory to such awakened inspired high souls! May their blessings be upon you forever!
Chapter VII DIALOGUES FROM SCRIPTURES RAMA-VASISHTHA-SAMVADA (Yoga-Vasishtha)
Sri Rama asked: "Venerable Guru! What is attraction? What is non-attraction? What is that attraction which leads one to bondage? What is that non-attraction which tends to freedom? How can I destroy this bondage? Please enlighten me on the above points."
Vasishtha replied: "If any one believes that this body is permanent, if he fails to discriminate between the body and its presider or indweller or inner ruler who is eternal and if he thinks always of body only he is a slave to attraction and he is bound by attraction. This is attraction. This will undoubtedly lead to bondage. The belief that everything is Brahman or Atma only, and that there is nothing for one to love or hate in this universe is non-attraction. This non-attraction will lead to Moksha or final emancipation.
Jivanmuktas are endowed with non-attraction. When there is non-attraction, the mind abandons the pleasures of the world, egoism vanishes and attachment for everything perishes. The state of non-attraction leads to Moksha. Those who have attained the state of non-attraction relinquish the fruits of actions. They seek neither action nor inaction. Attraction entails one in rebirths.
This attraction is of two kinds, viz., Bandhya (binding) and Abandhya (non-binding). The former belongs to the ignorant, while the latter is the ornament of those who have attained self-realisation. The former produces rebirths through attachment to objects while the latter generates discrimination and knowledge of the Self. Lord Vishnu and the hosts of Siddhas protect this earth by performing various actions through the Abandhya attraction.
A Jivanmukta is not attached to actions though he performs manifold actions for the well-being of the world. He is quite indifferent though he associates himself with objects. He has no attraction for the objects. His mind is ever fixed in the Supreme Self only. He regards this world as an unreality. He does neither live in future expectation nor does he rely on his present possession. He does not live on the pleasure of his past memory. Sleeping, he is awake in his vision of supreme light; and waking, he is plunged in the deep, sleepless sleep of Nirvikalpa Samadhi. He does actions and remains as if he has done nothing. He does all actions without the error of believing himself as the actor. He neither rejoices nor grieves at anything. He behaves himself as a boy with boys and as a veteran with old people. He is youthful in the society of young men and is grave in the company of the wise. He rejoices at the happiness of others. He is sympathetic with the people who are in distress. O Ram! Conduct yourself in such a manner when you rule your kingdom. You will never lose sight of the Reality."
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