" FORMAL SANNYASA IS IT PREREQUISIT TO JIVAN MUKTI?? "

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Namaste, all

In my last post I by mistake put a wrong subject, it should be " Re:

FORMAL SANNYASA IS IT PREREQUISIT TO JIVAN MUKTI?? "

Sorry for the mistake, which I always make

Warm Regards

I repeat my last post below:

 

 

 

Namaste all,

 

Again in my IMVVHO

 

Jeevan Mukta continues to perceive but the difference is he does so through

Gnana Drushti, whereas we perceive through Agnana Drushti, agnana janita, i.e.,

Mithyagnana, Drushti.

 

Jeevan Mukta continues to do vyvahara, but not with a motive of gaining

anything/losing anything, i.e. for happiness/avoiding unhappiness. He does so

out of happiness, as he rests always in peace and happiness, which is never

disturbed, as he knows any cause that appears to disturb is itself happiness.

Happiness cannot take away/disturb happiness. He knows that “while answering any

call, it is the call of his immortality”. (Sri Nairji, pardon me for quoting

from your very pertinent poem). It is only for us Pravurthi and Nivrurthi, (AMF

there is no Nivrurthi as that is also Pravurthi only) and for a Jeevan Mukta

both are meaningless as far he is concerned, as he does not gain/lose anything

from both.

 

He is above Dharma and Adharma i.e. about the notions attached to Dharma and

Adharma that adhering to them is a prerequisite for Moksha. He is no more

interested in Moksha, because he knows he was, he is, he will be never bound

(“That never can be Other than You, my Immortality”. Sri Nairji, again Pardon

me).

 

Such a Jeevan Mukta can be a brahmachari, gruhasta, vanaprasti and sanyasi. The

Ashramas or style of life, and the different paths (?) such as karma yoga,

bhakti yoga, hatha yoga, gnana yoga, etc, has no meaning for him, (because he

knows “There You are! Mother!

 

My own Immortality!” Again from Sri Nariji’s super poem) but the way he lives,

i.e. how and why he interacts, how he does vyvahara is all that he is interested

in, and his such interest is spontaneous and not a reaction to any situation. He

has already renounced all Dharmas/adharmas i.e. the notions attached to

Dharmas/adharmas, and he always abide in Him, i.e. the ultimate Knowledge and it

is through that Knowledge he continues to live and do vyvahara in the world

(“Sarva Dharman Parithyajya Mam Evam Saranam Vraja).

 

He has nothing to renounce because what is there to renounce or not to

renounce, and even if he renounces anything what will get out of it?

 

There is no more conditioning for him as all conditioning are result of

mithya-gnana.

 

He can be a worker, a social worker, an office employee, and a professional,

etc. that does not matter.

 

The only “nyasa” if at all he has done is that of ignorance about him, about the

world and Eswara, although there is no nyasa involved, as there is no special

effort in knowledge taking place.

 

Such a Jeevan Mukta is very rare very rare to be found, although we can find so

many sanyasies/yogies, because he does not appear to us in no way different from

us. Even he does not know whether he is a Jeevan Mukta as for him he was never a

Jeevan Bandha, i.e. bound by the jeevanness, which is the result of

mithyaagnaana.

 

Any repetition/any confusion/any ambiguity in my post may kindly be pardoned.

 

Warm regards

 

May I quote some of the Upanishad Vakyas on Jeevan Mukta (Please do not ask me

in which Upanishads they appear.)

 

“Yadha thishtanthi Brahmaadyaa: sanakaadyaa: shukaadyaa:”

 

“Adhyatmarathi: aseena: nirapeksha: niraashisha:

 

“Sarva dwandwai: vinirmukta bhramani eva thishate

 

“Bhaava abhaava kalaa vinirmuta: sarvasamshayadhwasth: poornaahambhava:

kruthakruthya:

 

“Nirmaana: cha anahamkaara: nirdwandwa: chhinnasamshaya:

 

“Smruthwaa sprusthtwaa cha bhuktwaa cha drushtwaa shubhaashubham

 

“Na hrushyathi glaayathi ya: sa saantha:

 

“Apraptam hi patithyajya sampraapte samathaam gatha:

 

“Adrushtswed aswaada: ya” santhushta iti kadhyathi

 

(These quotes are (there are many more) from “Jeevan Mukta Vakyaani” as

collected and written in a small book “Mahavakyarathnaavali” by Sri Panduranga

Javaji (of Mumbai). These Vakyas are for Manana leading to Nidhidhyaasana)

 

 

 

 

 

 

 

 

 

 

 

 

 

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