So You Think You're Enlightened?
- How To Recognise A Jivanmukta
Sri Swami Sivananda
It is very difficult to judge a Jivanmukta.
A Shakespeare only can understand a Shakespeare.
A Jesus only can understand a Jesus. A man of
experience who has mixed with Sadhus and
Sannyasins and lived with them for a number of
years may arrive at certain definite conclusions
and infer something. But he may or may not be
accurate. Only a Jivanmukta with his eye of
intuition (Divya Drishti) can directly see and
understand a Jivanmukta.
A Sadhu may be physically nude. He may not keep
anything with him. He may use his hands as the
begging bowl and live underneath a tree. He may
live in a forest. Yet he may be the greatest
scoundrel; he may be the most worldly minded man
with internal and external attachments. He may
dance in joy when he gets an eight-anna piece for
his opium-smoking. His mind may be full of
distractions and disturbances. Whereas a man may
live in the bustle of a town or city. He may lead
the life of a Big Babu. He may wear fashionable
dress. He may eat dainties. Yet he may have the
least attachment and craving for anything.
Sri Ramanuja lived amidst luxuries. He preached a
life of enjoyment. Raja Janaka had his royal
pleasures. And yet he said: "My Wealth is boundless,
yet I have nothing. Even if the whole of Mithila
were burnt to ashes nothing of mine will be burnt."
Householders make wrong judgments in deciding the
nature of Jivanmukta. They take into consideration
only the external conditions of a Jivanmukta. Even
educated people commit mistakes in this regard.
One cannot estimate the advancement of a Jivanmukta
by a simple casual talk for an hour or two. One has
to live with him for a long time and then alone one
will be able to draw some accurate conclusions.
There had been instances of realised persons who
had elephants, horses and all royal paraphernalia
without being affected in the least by these external
objects. They had always Jnana Nishta and Svaroopa
Stithi (established in knowledge of Brahman) amidst
multifarious activities. This is the integral
development. This is the gist of the Bhagvad Gita.
This is the central teaching of Lord Krishna.
What is wanted is mental nudity. Jnana is purely
an internal state. The external marks are no sure
criterion. So do not look into the external things
of a Jivanmukta. A man may take any kind of food,
he may dress in any way he likes, he may part his
hair in any manner he finds it convenient. These
are all non-essentials. Always look into his internal
Do not judge a man by his Siddhis (psychic powers).
Another great blunder people generally commit is that
they judge the enlightenment of Jivanmuktas by the
Siddhis they display. Siddhis are side-lights. They are
invitation from Devatas. They have nothing to do
with Atmic realisation. A Sadhu may manifest Siddhis
due to strong passions and intense desires, and if
that be the case he is undoubtedly a big householder
only. But this does not mean that a person manifesting
Siddhis is not a Jivanmukta. There are several
instances of such persons who have exhibited several
Siddhis purely for the elevation and uplift of
the world, but never for selfish motives.
The ways of a Jnani are mysterious. Many do not
recognise a Jivanmukta. Real aspirants know him
at once without any difficulty. They follow him.
They live in close contact with him.
He who has mastery over the mind and Indriyas,
he who always dwells on the inner Atman is the
real Jivanmukta, Nityamukta, a great master, the
real hero indeed.
He who is calm, collect, controlled and contented,
he who dwells in solitude, he who has given up
seeking pleasure outside in sensual objects but
seeks bliss and peace inwardly in Atman that shines
in the chambers of the heart by constant and
intense meditation after withdrawing the Indriyas,
is really a Jivanmukta. Such a man must be adored.
He who comes in contact with such a person is a
blessed soul indeed. Verily this man also will be
spiritualised and elevated quickly.
A Jivanmukta is the Sun of Suns, the Light of
lights. Sun shines only during day. But the
Jivanmukta shines day and night. Glory, glory
to such awakened inspired high souls! May their
blessings be upon us all.
The great soul who does not offend anybody in
thought, words or deed, and who is not hurt even
a bit by the taunts, censures, insults and injuries
by others is the real Jivanmukta. He who dwells
or lives in the Supreme Self only, he who delights
and rejoices within the Atman cannot hurt others
and cannot be hurt by others.
He who is homeless, who is free from all cravings,
yearnings, longings, passions, desires, love
of society, lustful feeling, and who calls nothing
his own is really a Jivanmukta, who has attained
freedom or emancipation from births and deaths.
Hail, hail to such a great Mahatma!
He who is above good and evil, virtue and vice,
who has transcended the mind and seed body
(Anandamaya Kosha or Karana Sarira) who has
knowledge of the Vedas and wisdom of the Self,
who finds no faults in others, who is free from
all kinds of doubts, who bears reproaches and
insults, who never gets angry even under extreme
provocations, who is always gentle and mild, and
who always speaks the truth and utters sweet and
instructive words is really a Jivanmukta.
He who has broken all ties, who has subdued all
Indriyas, who is free from all kinds of temptations,
who has renounced Trishna, Vasana, Kamana and egoism
and who is dwelling in Atman and Atman alone is the
greatest of all men. He is a Jivanmukta. Even Indra
and other Devas are envious of such an exalted
personage. Even Lord Vishnu follows the feet of
such a great saint to get the dust that is thrown
off from his feet. Even Lord Siva keeps the dust
of his feet in a golden casket.
Self-poised state in pleasure and pain, censure
and praise etc., and universal love are the two
important characteristics of a Jivanmukta.
If a person has no dislikes or hatred for any creature
in this world in thought, word and deed, he is a
A Jivanmukta or a full-blown Jnani is full of
pure love, compassion, mercy, exquisite gentleness
and hidden power and strength. Love and lustre
(Brahma Tejas) shine through his brilliant eyes.
He who sees all things in one and one in all things
is really a Jivanmukta. He enjoys peace of mind. He
lives in God.
A Jnana Yogi is always in Samadhi (Jnana Nishtha).
He need not sit in a room in an Asana. No Asana is
needed for him. He does not want a room. He is not
affected by Maya. There is no `in Samadhi' and
`out of Samadhi' for a Jnana Yogi.
He is very silent. He speaks a few words. These
words produce tremendous impressions. They give a
new life and joy to all who understand him and his
message. In his presence alone all the doubts of
the aspirant are cleared, though he remains mute.
When a Jivanmukta sees outside, he may simply see,
but the Vritti may not assume Vishayakara (form of
the objects) as in the case of worldly-minded persons.
A Jivanmukta may or may not have any Siddhis. But
if he likes, he can have. He will find out quickly
the modus operandi and exhibit them. He cannot have
the Anima, Mahima Siddhis. He will have spiritual
Siddhis through Sat Sankalpa. A fully developed
Jivanmukta can achieve anything through his will.
Pain in the body and quarrels always exist in the
world. A Jivanmukta has to face these when he does
Vyavahara. He does not mind them. He rises above
them. He laughs and smiles as they are unreal.
He knows that there is neither pain nor quarrel
in the Atman.
When he is absorbed in Brahman (the Glory of
glories, the Soul of souls) he will not be able
to work. But when he comes down from his full
Brahmic-consciousness owing to the force of
Prarabdha and Vikshepa Shakti, he will pour forth
his love at the cry of a suffering soul. So radiant
and compassionate is he. He is the ocean of mercy
and love and peace, a Buddha or Jesus.
A Jivanmukta casts off this body as a slough when
he identifies himself with Brahman (Sat-Chit-Ananda)
just as a snake throws off its skin.
A Jivanmukta may give up his body in any place,
at any time. Just as the falling of leaves and
fruits of a tree will not affect the tree itself,
so also the dropping the body will not affect the
Atman, which survives like the tree.
They are the Jivanmuktas or the `delivered in life'
who have come to know that `Brahman is real; the
world is illusory and Jiva is Brahman himself'
through the teaching of Sastras and Guru as well
as through Self-realisation; and who took upon all
They who have the direct or intuitive knowledge
of Brahman (Aparoksha Jnana).
Direct knowledge (Aparoksha Jnana) is the knowledge
characterised by firm conviction of one's being
neither Brahmin nor Sudra nor Purusha nor body,
but the everlasting intelligence and Bliss Absolute,
the Self-effulgent, the Inner Ruler of all beings,
all-pervading intelligence like Akasa just as one
labouring under Avidya has the same firm conviction:
`I am body, I am male, I am Brahmin, I am Sudra' etc.
The direct knowledge `I am Brahman,' annihilates
the bondage of all Karmas.
A Jivanmukta is perfectly desireless, I-less,
mine-less, fearless, and angerless. He beholds the
Self only everywhere. He has equal vision. He has
balanced mind. He has no attachment, longings and
cravings. His state is beyond description and yet
he will move in the world like an ordinary man.
He is ever calm and peaceful. He rests in the Turiya
state. He identifies himself with the Pure,
All-pervading Brahman. He is free from dualities,
differences and distinctions.
Jivanmuktas will neither long for things in the
future nor think of the things of the past. They
will always do actions for the solidarity of the
world. They are not frightened or astonished at
any unusual occurrence in nature. They will never
be disconcerted even should the sun grow cold or
the moon turn hot or the fire begin to burn with
its flame downwards or the course of the river
begin to rise upwards.
Jivanmukta is free from egoism, desires, Gunas
and attachment. He has equal vision. He enjoys
perfect peace and eternal bliss. Therefore he
will never be afflicted in mind. Whether engaged
in business or retired from it, whether living
with a family or leading a single life, the man
who identifies himself with the Immortal Self or
Brahman and who has nothing to fear, or care, or
to be sorry for in this world, is regarded as
liberated in this life. He who knows himself to
be without beginning and end, decay and death,
and to be of the nature of pure consciousness,
remains always quiet and composed in himself and
has no cause for sorrow at all. He gets rid of
the knowledge that `this is I', `that is another,'
`this is mine.
OSHO: Anybody who gives you a belief system is your enemy
The true teaching?
- "jvmarco" <jvmarco@...> wrote:
> OSHO: Anybody who gives you a belief system is your enemy
> The true teaching?
You've pointed us to two teachers who I think
it wise to heed the ancient advise that says
to listen to the message and not focus on the
messenger. Osho is perhaps one the most controversial
Guru's ever, what with his sexual antics, his
Rolls Royces, his followers attempt at
poisoning a town, and so on, but he did share
some meditative concepts and techniques that
potentially have great beneficial aspects.
Gangaji also shares many things worth meditating
on and about, but she too has "things" that
distract from her message, like her hiding
her husband's cheating on her, and other
things that I found were well stated in a "review"
of her video on You tube that said the following:
"Apparently Papaji (Gangaji's teacher/Guru) said
that he meant for the Westerners to send people
to him for enlightenment not to start charging
money and setting themselves up as teachers. He
said that they were enlightened only in his
presence but could not maintain that state and
were not truly enlightened. I'm sure her delusion
is most sincere."
So, without any personal judgement about how Enlightened
Osho or Gangaji are or aren't, I think it well
worth restating the wisdom St, Dylan spoke of...
"Don't follow leaders. Watch the parking meters."
Peace and blessings,