Jeevanmukt

                                                     

Sadhana fructifies only when AHAM gets negated. When it does not arise in any state whatsoever, when this happens happens Kundlini arises and jyoti is seen in Agya chakra and blue light is seen in the heart center.Then such a person is no longer an ordinary person. Though outwardly he is same but inwardly a great event has happened in him or her. For him world has no meaning though he is living in it. It should be noted that when ever ME or MINE arises it is always due to ignorance. Any thing, any work which is associated with ME or MINE generates ego.Till one feels that ONE is doing, it indicates knowledge has not fructified yet. What ever one may be seeking, worldly comforts or material or spiritual experiences, it is all associated wih ME or I. When this vritti disappears totally, only then real knowledge dawns.

One reaches the pinnacle of sadhana not by amassing knowledge but by letting it go.Sadhana is that which stops creation of differentiation with others. Rather one becomes more and more like all, simple. Even a trace of feeling that I am something special or different should not arise in him, when this happens that day knowledge comes. Hence the state is achieved not by knowledge but by death of ME or I. When vrittis do not arise again, that state is called UPRATI.This state of STHITPRAGYA is explained in the UPNISHADS and the one feels continuous anand or joy. Arising of the vrittis again and again indicates the presence of mind. Mind is always changing. It gets fed up with everything, if it continues with it for a long time, whether it be good or bad. Peace of mind which comes and goes away is not spiritual shanty/peace but it is of mind. Spiritual peace is not associated with mind but something deeper. It remains for ever. This is the difference between the two. We want to embrace peace and want to throw away any kind of agitation. If we keep on doing this then we can never be free. This is only possible when we are joyous, we should not drown in it and when we are depressed we should not be afflicted by it. In every situation, we should be sakshi or witness. To catch happiness, peace and joy only, we fall into the trap of agitation, unhappiness and so on. Unhappiness sprouts when we try to hold happiness. This holding itself is called MIND. When we try neither to hold nor to catch anything, we pass the level mind and enter deeper to the level of atma. Once we reach there, desires do not arise. This is called LAYA or UPRATI.One whose chetna/self never goes any where but stays in the same state always, it is called UPRATI. In the upnishads this state is called as STHITPRAGYA, one who is steadfast in the pragya. Question is, What is pragya? When our mind stops thinking and enters a mode of stillness of thoughtlessness then it is called Pragya. Our mind is always planning to do something or the other at the base of which is the feeling of ME or MINE. This feeling is because of our ego. Hence, when ego is annihilated then alone we can say PRAGYA has arisen. One who is steadfast in that state always is called STHITPRAGYA.

All the dualities are at the level of mind. Behind all the dualities is the non-dual state. Where there is non-duality, there is Anand. Every thing has opposite but Anand has no opposite. Every body WANTS anand, hence they CAN NOT achieve it. As they have reduced it to a state of desire while it is not a desire but a result or after effect. Desire is of mind and anand is not. Every body wants to achieve this state as quick as possible, but speed can not make us reach it. Only by non speed we will quickly achieve this state. Desires other name is VASANA, whatever comes in the circle of VASANA can not be achieved and can never give happiness. Every person has walked on the path of sadhana one or the other time in many lives but they did not get anand or moksha i.e final emancipation. They always tried to achieve but it is not a GOAL but a RESULT. Hence after walking the path for some time they start saying that there is nothing in it and can not be achieved. This becomes a samskaar in our life. This samskar can be removed only when we will do our sadhana without any vasana or desire. We won’t hanker after the achievements but busy ourselves for the sake of sadhana alone. There is nothing new in this world, every thing is eternal.

Lord Buddha worked hard on himself for many years. He worked for peace, anand, nirvana and darshan of the truth but did not get it. All his efforts, his labour bore no fruit. His goal was moksha, which itself was the obstruction in realization. In the end, he lost all the hope, he felt completely worn out, his whole being was filled with remorse. He had left his family, his kingdom and the whole world but in the end he was still empty handed. He left his sanyas also. Enjoyment of the world he has already shunned and now after working so hard on himself without any result yog was also leaving him. He had done whatever maximum he could do in this direction. Hence he left everything, whatever he was practicing.

One night he decided that nothing is to be done.As all his doings bore no fruit. So quietly he laid himself below a tree to sleep. Closed his eyes and slept as if he had not slept like this for ages. He did not plan to get up or do anything whatsoever, as doings seemed futile. There was no work at hand, no plans to follow, just shunya. Whether he arises in the morning or not, it did not matter. Tomorrow has no value. If tomorrow comes, what will he do or not. All the flights of the mind came to stand still. There was no desire for anything, no goal to achieve and in that very moment, SOMETHING happened. In the morning, when he opened his eyes, he realized it is not he who opened them. They opened of their own accord after resting. Thus he was transported into Paramshunya and real BUDHA was born.

Everyone who takes birth is sure to die. We do not see death as a reality but feel that life is. But every moment everyone is dying. The moment a child is born, takes its first breath, movement towards death starts. We feel we are growing while in actuality we are moving closer to death. Every one of us is deluded, whole life passes in a flash and one comes face to face with death. Even at that moment, one feels that one will not die just now. He still plans to do some things and is totally oblivious of the reality which is going to strike. When we are born, we are  unconscious and when we are about to die, we are again unconscious. So a jeeva, who is unconscious both in birth and death, will remain in the same state in between, which is called life. A person, who is totally awake during his birth, will be awake during his death also. One who has realized the truth of death while living only, is called Jeevanmukt.

One who has realized that whole life is really death is jeevanmukt.One who has no JEEVESHNA is jeevanmukt. One who experiences death in every moment is jeevan mukta. One who does not seek another day for his life, he is ready to move along when death presents itself and one who is every moment ready to embrace death is called Jeevanmukta. One who achieves this state, a great change takes place inside him/her. At the base of all of this change is great Vairagya/detachment. Vairagya is established after great pains. As when a piece of land is to be prepared for new sowing it has to undergo treatment at the hands of the farmer who breaks it into pieces through ploughing and tilling. Till all this pain is not endured, the piece land is not fit for sowing. Similarly, when vairagya is to be embraced, all the attachments to this mortal world are to be cut asunder and in that a great pain is to be endured. Roots of these attachments are not at the level of mind alone but much deeper into the unconscious. Like gold has to pass through a test of fire, like a bamboo has to endure hot rods passed through it to become a flute, same way a soul has to undergo great pains to come out cleansed. This, one has to endure and no body’s experience is of any avail.  So Budha has to endure great pains to achieve great Vairagya which gave him great Anand in the end.

In contrast, our whole life is nothing but a web of attachments. If one sincerely looks inside, one will find nothing else in ones life except dependence. If this happens, I will be happy and if not I will become sad. If others tow my line of thought, they are my friends and if not they are enemies. Hence our happiness and sadness, all are dependent on some outside thing. None of it can give us Anand which is free and not bound. Anand is the eternal, real quality of our atma and it can not be DERIVED from outside affairs but one ARRIVES at it. Only THAT fortunate arrives at it, who has endured the pains of knives of vairagya, experienced pain of soul leaving the body during death in every breath taken, one who has realized that life is death in motion, one who has stopped living in his past to guide his future but has started experiencing the PRESENT, for whom rising sun does not bring any new promises and setting sun does not leave any shattered dreams, one who is is always happy in HIMSELF alone, who does not need a SECOND to enjoy, one who is a perfect SAKSHI/ WITNESS to everything all around, whose ego has been thoroughly ground into dust and had experienced that he is just THAT, is the real Jeevanmukta.

May this Jeevanmukt state arise in the hearts of all the ardent souls, all the seekers who are walking on this great path of realization and all those whose hearts are bleeding with divine Vairagya and all those who smilingly embrace the process of final annihilation, all those who have put everything on line to achieve it as even that much value is nothing in front of the ANAND of THAT state. So lets all arrive there and be joyous, blissful, free and eternal….Om!....Om!....Om!.