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by Octavian
Sarbatoare
This paper will attempt to present the Jivanmukti concept in Hindu
Thought, the
origination of the concept and its development will be
discussed. Much attention will be paid to the characteristics and
features of a person being in the Jivanmukti state, such an accomplished
person being known as a Jivanmukta. The paper will develop concepts
leading to the Jivanmukti state mainly from vedic and tantric
traditions. Fundamental concepts will be extracted from Jivanmukti
Viveka work (vide infra). An attempt will be made to present the
relevance today of existence of Jivanmukta people, an evolutionary
perspective as is understood by scholars of religious studies,
scientists and people of high visions of human life purpose.
According to Mumme P. (Fort A., 1996, pp. 247-248) the roots of the
concept of Jivanmukti have to be found in germ form in the Upanishads
(note 1) as they were linked to the karma (‘action and its
accomplishments’) issue. It is on this account that liberation can be
obtained by ‘burning’ karma and avoid accumulation of more actions.
On Mumme’s account, the term itself was used for the first time in
works of Advaita Vedanta school around the time of Shankara and Mandana
Mishra, famous scholars of this philosophical school around 8th century
AD. The term was definitively a subject of scholastic discussions after
being popularized by the classical yoga work Yoga Vasishtha in the 11th
century AD. The terminology has later penetrated most of the branches of
the Indian spiritual thought, and it is seen today as a concept able to
integrate them into a unifying soteriology.
Scholars will agree that the first attempt (known so far) to synthesize
the Jivanmukti concept was done by Swami Vidyaranya, a 14th century
siddha (‘saint’) who has managed to put together the core of the
issues of jivanmukti, by using primary resources available at his time.
His work Jivanmukti Viveka (‘knowledge of jivanmukti’) presents in a
comprehensive manner, fundamental quotes and commentaries from works and
categories of works like Upanishads, Dharma Shastras (‘scripture of
virtues’), Puranas (note 2), Smritis (note 3), Bhagavad Gita (note 4),
and the quintessence of yoga, the Yoga Vasishtha. JV deals
systematically with the subject of jivanmukti in its five chapters (prakaranas).
The first chapter describes the two kinds of sannyasa, vividisha
sannyasa (‘renunciation of the seeker’) and vidvat sannyasa,
(‘renunciation of the knower’) the evidence of the jivanmukti state
and the characteristics of a jivanmukta are presented from many
traditional scriptures. The second and third chapters deal with the
means to jivanmukti and videhamukti (note 5) the tattva jnana (‘the
knowledge of Reality’) and vasana kshaya (‘the effacement of latent
desires’) as well as the issue of the dissolution of the mind. The
forth chapter brings into attention the important issue of the purpose
of jivanmukti. Here are presented the five purposes, jnana raksha
(‘preservation of knowledge’), tapas (‘penance’ or
‘austerity’ performed in order to step up the seven stages (steps)
of yoga known as sapta yoga bhumis), visamvadabhava (‘absence of
controversy’), duhkha nasha (‘cessation of pain’) and finally
sukhavirbhava (‘manifestation of bliss/ serenity’). The fifth
chapter deals at length with vidvad sannyasa (‘renunciation of the
knower’) as a final stage. Information is brought step by step to
construct a spiritual path of somebody starting from preliminary stages,
to perform various activities suitable for that stage of spiritual
development to the final stage of liberation itself, i.e. the attainment
of jivanmukti state.
Four spiritual stages are enumerated by Vidyaranya (1996, p. 2), as
kuticaka (‘one who stays in the hut’), bahudaka (‘one who works
extensively doing his best’), hamsa (‘one who has attained a strong
desire for liberation’) and paramahamsa (‘one who has attained one
of the two kinds of final renunciation’). Swami Vidyaranya, makes a
clear distinction between the two paramahamsa kinds of renunciation
(ibid., pp. 4-16), vividisha sannyasa (‘renunciation of the seeker’)
as the means to acquire knowledge (jnana) and vidvat sannyasa,
(‘renunciation of the knower’) as the means to acquire final
liberation (jivanmukti). Thus, the first one is a prelude to the second
one, a jnani (‘knower’) could become a jivanmukta (‘liberated
while living’).]
The JV gives abundant information of who is a jivanmukta as a
dialogue between Shri Rama who ask questions, and Vasishtha, a Brahman
(note 6) who answers to the questions. On this account Vidyaranya
writes:
‘Vasishtha : He is the jivanmukta to whom this world
of senses has ceased to exist although he lives and moves in it, and
only the all-pervading vyoman i.e. Knowledge exists’ (Vidyaranya,
1996, p. 35).
‘Vasishtha: He is called a jivanmukta who is awake
though in deep sleep, for whom there is no waking state, and whose
knowledge is devoid of desires’ (ibid., p. 36).
‘Vasishtha: He is the jivanmukta who, although
responsive to the spurs of love, hate, fear and the like, is
absolutely pure in heart as the akasha (ibid., p. 37).‘
It has to be observed that the dominant issue becomes related to the
mind. It is here where the practitioner has to focus attention and
become alert. This is how Crangle summarises what is actually the
relation Brahman/ mind/ liberation:
‘Thus the object of meditation, a perceptible or an
imperceptible symbol of Brahman (note 7) determines the quality and
nature of liberation. Liberation is sought via the control of thoughts
to such an extent that they cease. Therefore, the Upanishadic belief
system, it appears, decides the character of release. In verses 6.34
(ref. MaU), thoughts are known as samsara (‘transmigratory
existence’). Mind, being the realm of thought, is both the means of
bondage and the means to liberation.’ (Crangle, 1994, p. 129).
Thus ‘samadhi is attained when the worshipper, whilst meditating on
a symbol of Brahman, loses awareness of his separate existence. As a
result, individuality (i.e. subject-object consciousness) is absorbed
into the all-pervading, unitary existence of Brahman.’ (ibid., 1994,
p. 120 MaU, 6.18-20;34 is cited).
Vedic tradition is rich indeed of many accounts of liberation and
means to acquire it. In parallel, the Indian thought is also profoundly
penetrated by the tantric tradition.
Tantra tradition is equally rich in the concept of ‘liberation in
life’. About an accomplished yogi (note 8), this is what Arthur Avalon
(note 9) writes:
‘The ecstasy, which he calls "Liberation while
yet living" (jivanmukti), is not a state like that of real
liberation. He may be still subject to a suffering body, from which he
escapes only at death, when he is liberated. His ecstasy is in the
nature of a meditation which passes into the void (bhavana samadhi)
effected through negation of thought (citta vritti) and detachment
from the world.’ (Avalon, 1975, p. 289)
Tantra is very much a practical way of achieving liberation for which
elaborated techniques of the yogic nature are employed. There is a
methodology to acquire those extra qualities for somebody to qualify to
be a jivanmukta, the techniques are generally known as yoga (note 10).
The extended literature on the subject of yoga brings elaborated methods
in order to optimise body and mind. A yoga practitioner is involved in
postures (Asanas), breath exercises (Pranayama), gesture of integration/
unity (Mudras), contractions (Bandhas), various practices of meditation
(Dhyana) etc. This is how Eliade (1975, pp. 199-200) writes in the
subject of yoga:
‘The ideal of yoga, the state of a jivanmukta, is to
live in an "eternal present", outside time. "The man
liberated in life" no longer possesses a personal consciousness
– that is, nourished in his own history – but a witnessing
consciousness, which is pure lucidity and spontaneity.’
Yoga techniques are very much interrelated with tantric techniques.
It is in Tantra (note 11) that the concept of kundalini is firmly
established. Kundalini is seen as the evolutionary energy as power/
force resting at the base of the spinal column where is described as
being coiled three and a half times around svayambhu linga. When
kundalini is raised up through the sushumna nadi the higher levels of
consciousness are experienced as the cakras are activated until
kundalini reaches sahasrara cakra in order to be united with Shiva, the
end of the journey (note12). This can be a terrifying experience. Swami
Satyananda (1985, p. 119) gives a basic kundalini experience as
kundalini (known also as ‘the serpent power’) arises thus:
‘The serpent power is filled with divine powers at
the time of awakening; when aroused it remains in an angry mood; in
its waking, the state of the individual self is suppressed; in that
state, the force moves unobstructed. At the time of its awakening,
visions of gods are seen; visions of spirits are seen; the past is
seen, impurities are visualized.’
Furthermore when kundalini merges in sahasrara chakra ‘great peace
and contentment are experienced; the sadhaka feels full within; no
desires remain; no actions remain; no attachment, no sentiments’
(ibid., p. 120). Avalon (1975, pp. 282-283) describes what follows thus:
‘After union with Shiva, kundalini makes Her return journey. After
She has repeatedly gone to Him, She makes a journey from which, at the
will of the yogi, there is no return. Then the sadhaka is a jivanmukta.’
For a jivanmukta the ordinary perception is by far overcome, the
accomplished sadhaka is not an ordinary person anymore. The sadhaka
obtains a multilevel perception of space and is able to have a deep
communion with the whole environment of human, animal or vegetarian
kinds, a typical pantheistic credo and a soteriological approach to
consciousness downloading. Brahman is thus internalized (White D. G.,
1996, p. 212) in a practical analogy.
Classical accounts on the jivanmukti issue are very rich. The
question arising is the one or their relevance today. To what degree the
modern man can benefit from such knowledge? Put it in a more practical
content, can a man of the 21st century be a jivanmukta? I will try to
make a point on these questions.
To start with, it will be another question. All the elaborated
methodology both practical and theoretical, to acquire a certain state
of life awareness, does this make sense for the modern man? In my view,
it is much so. For, all the efforts of the naked ascetics in the forests
of India have to be relevant to the modern man, the cyber-man, as we are
marked today by the computer revolution and the explosion of knowledge.
As biology says, we are the only biological branch still evolving, as
such the brain is subject to transformation as new functions of the
brain are added. From the accounts above, a jivanmukta is able to
exercise extra function of the brain. One book that attracts my
attention through its visionary insight is by Vasile Andru (note 13).
Andru (1989, p. 153) says about the biological possibility of the
evolution of a 4th human brain:
‘It was launched the hypothesis of the emergence of a
4th human brain. This brain will be more complex than the cortex, and
has great capacities to handle space and time. This brain will perform
specific functions, but will work in cooperation with the other three
main parts of the brain. As the evolutionary development of the cortex
did not eliminate the functions of the other ‘brains’, so the 4th
brain will not diminish their functions but reintegrate them in a new
synthesis of functionality.’
It looks to me a correct and logical statement, the above issue of
jivanmukti is a clear possibility of exercising functions prior to the
creation of the organ itself, as modern biology claims.
Conclusion
To conclude this paper is to say that both vedic and tantric
traditions are rich in bringing the issue of jivanmukti into light. The
concept evolved in time culminating with the synthesis done by Swami
Vidyaranya in his work Jivanmukti Viveka. There are elaborated
techniques to walk step by step on the path of becoming a jivanmukta.
Kundalini concept is very elaborated and presents a clear description of
experiences that can be fearful. Accomplished yogis have given details
on methodology of becoming a jivanmukta.
The concept that has preoccupied the Indian mind for a long time is
relevant today, as science comes up with valid arguments in sustaining
the issue of evolution. It is here that the rich information regarding
liberation, the stepping up over the present human boundaries, do make
sense. I hope a point was made in this paper, and information has
presented prospects of future study (note 14).
Suggested Further Reading
NOTES
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1. Upanishad (Lit. 'sitting by the side') A class
of philosophical works exposing the secret doctrine. They are
regarded as a source of Vedanta, Samkya and Yoga philosophies, the
secret knowledge acquired by sitting near the master.
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2. Lit. 'ancient' A class of Sanskrit scriptures of
stories about gods as manifestations of one reality. Puranas are
written in a popular manner and considered part of sacred books of
Hinduism.
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3. Lit. 'memory' Works in Hinduism that come from
memory as opposed to Shrutis i.e. knowledge received by revelation
from the Divine. Vedas are considered to be Shrutis.
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4. Bhagavad Gita ‘The Song of the Lord’ A
famous Yoga work, a synthesis of Vedanta, Yoga, Samkhya teachings
believed to be composed in the third or fourth century B.C.
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5. videhamukti This concept is beyond the purpose
of this paper. The state of videhamukti is basically the one of
liberation without body consciousness. JV deals extensively with
this subject.
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6. A Brahman (is this context) is one of the four
vedic priests (Ritvijas) the one who chants the hymns of the
Atharva Veda while performing incantations (Mantras).
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7. Brahman (is this context) is what is known in
Vedanta as the impersonal Universal Spirit known in Tantra as
Shiva.
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8. yogi A male practitioner of yoga; ascetic; one
who has attained Yoga
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9. alias Sir John Woodroffe
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10. Yoga (from the root Yuj i.e. to connect) Lit.
'joining, yoking' The state of union with the Divine; one of the
Shad Darshanas (the six Indian schools of philosophy); disunion
between Purusha and Prakriti. Yoga consists of different
physiological, mental and spiritual practices of union, knowledge,
awareness and understanding leading to self-discovery of the
individual nature as well as the higher nature or cosmic Self.
Traditionally Lord Shiva was the first yogi who taught the Yoga
Vidya as part of Tantra to his wife Parvati, the first Shishya
(disciple). Any conscious step spiritually upwards is yoga. There
are many classifications of yogas depending of kinds of practices.
The main paths are considered to be Jnana Yoga, Karma Yoga and
Bhakti Yoga as described in the Bhagavad Gita (vide note 4) by
Lord Krishna.
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See Hari, R.M. Shri Yoga Vasishtha, H.M. Damodar,
Shanti Nagar, 1995, for a comprehensive concept of yoga.
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11. Tantra Lit. 'liberation through extension' Tan
means to extend, stretch, spread; Tra means threefold and stands
for liberation as the path to liberation is threefold. In other
words the meaning of the word Tantra is to expand consciousness
and liberate energy which has the same significance as Brahman in
the Vedas. Tantra can be understood as system, doctrine, teaching,
science.
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Some texts equate Tantra with Atharva Veda. Tantra
is considered to be the scripture (Shastra) of the Kali Yuga. Many
of the Tantras called Agamas are taught to the world by Lord Shiva
in the form of dialogues between Him and Devi as Durga or Parvati.
When the dialogue is addressed by Parvati to Shiva, the form of
Tantra is called Nigama. Another form of Tantra is Yamala.
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The doctrine of Tantra emphasises on unity in
duality and duality in unity, the ultimate Reality being both
static (Shiva as Prakasha aspect) and dynamic (Shakti as Vimarsha
aspect). Tantra treats five subjects: the creation of the world,
the absorption of the world, the worship of gods, the attainment
of desires, union with the Divine.
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The Indian Tantra and other similar practices
developed in many parts of the world have evolved from taboos,
superstitions and agricultural rituals of the primitive people.
Even the Rig Veda contains chants to ensure success in
agriculture. The symbolism of Tantra is in the form of animal or
human figures.
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Tantric symbols are found in the Indus Valley
Civilisation (c. 3000 BC) on non-Indo-Aryan origin, however many
later tantric practices are based on vedic practices, including
those from Upanishads and Puranas (vide note 2). It can be said
there is a closed connection between Tantras and Vedas as parallel
concepts.
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The principal sects or branches of Tantra are
Shaivas (worshippers of Shiva, Vaishnavas (worshippers of Vishnu)
and Shaktas (worshippers of Shakti).
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For literature see Banerji, S.C. A Brief History of
Tantra Literature, Naya Prakash, Calcutta, 1988
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12. see Gopi Krishna in his book The Evolution of
Higher Consciousness, BSS Publishers’ Distributors Ltd., New
Delhi, 1996
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13. Vasile Andru’s book published in Romanian is
the fruit of long philosophical and spiritual debates of a group
of people gathered in various circles of cultural research under
‘The Romanian Academy’ government body. To mention just o few
of the subjects in debate are: chaos and divine order, seen and
unseen body, informational universe, inner and outer integral man.
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14. For French readers, excellent information is
found in Oberhammer, G. La délivrance, dès cette vie (Jivanmukti),
Collège de France, Paris, 1994.
REFERENCES
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Andru, V. Viata si semn, Cartea Romaneasca,
Bucuresti, 1989
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Avalon, A. The Serpent Power, Dover Publications
Inc., New York, 1975
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Crangle, E. F. The Origin and Development of Early
Indian Contemplative Practices, Harrassowitz Verlag, Wiesbaden,
1994
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Eliade, M. Patanjali and Yoga, Schocken Books, New
York, 1975
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Fort, A. & Mumme P. (editors) Living Liberation
in Hindu Thought, State University of New York Press, Albany, 1996
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Satyananda Saraswati, Swami. Taming the Kundalini,
Satyananda Ashram, Gosford, 1985
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Vidyaranya, S. Jivanmukti Viveka, Advaita Ashrama,
Calcutta, 1996
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White D. G. The Alchemical Body, The University of
Chicago, Chicago, 1996
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LIST OF ABBREVIATIONS
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JV Jivanmukti Viveka
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MaU Maitri Upanishad
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YV Yoga Vasishtha
Source: ©Octavian Sarbatoare Email
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