https://estudantedavedanta.net/Jivan_Mukti_Viveka_Moksadananda.pdf
Though the vidvat sannyaasi no more needs sravana, etc, having already acquired knowledge, he should constantly remember the sublime truth. This is done by always thinking about the Reality, talking about it to others and meditating on it. In the episode of Lila in Laghu yoga vasishtha it has been said,
“Reflecting on ‘That’, speaking about ‘That’, instructing one another about ‘That’, this is considered by the wise to be single-minded dedication and the practice of the knowledge.
When attachment and aversion are reduced to the minimum as a result of the realization of the unreality of the objective world there arises a new sense of happiness. This is called 'Brahma-abhyasa' or the practice of Brahman. This is the means of effacing the latent impressions.
To one seeking liberation, the aims are Jivanmukti and Videhamukti. Katha Up. 2.2.1 says-" Having been liberated from ignorance while still alive, he is altogether liberated on the fall of the body". One who has divine qualities attains liberation, while one with demoniac qualities remains in bondage, as said in Gita, Ch.16. These qualities are described in the same chapter. When the evil vasanas inherent in a person from birth are eliminated by the cultivation of good vasanas through personal effort, there results Jivanmukti.
The dissolution of the mind is also mentioned in the shruti as the cause of Jivanmukti, along with the obliteration of latent impressions. Amritabindu Up. says that the mind alone is the cause of bondage as well as of liberation. A mind attached to objects of sense causes bondage and when free from attachment the very same mind is the cause of liberation. The seeker after liberation should therefore keep his mind free from attachment. The mind, devoid of attachment to sense objects, becomes free from all modifications and comes to rest in the heart.
The mind should be prevented from attaining modifications (caused by desires, likes, dislikes, anger, and the like) till its dissolution in the heart.
This is knowledge and also liberation.
Bondage is of two kinds: strong and moderate. Demoniac qualities, being the direct cause of misery, make up the strong kind. The mere perception of duality, not being by itself the cause of misery, is the bondage of the moderate kind. By the obliteration of latent impressions the bondage of the strong kind alone is removed, while both kinds are removed by the dissolution of the mind. It should however not be thought that the dissolution of the mind alone is sufficient since it removes both kinds of bondage. When the powerful prarabdha karma, which is the cause of happiness and misery, brings the mind into action, then the effacement of the latent impressions is necessary to remove the first kind of bondage. All the mental transformations caused by tamoguna are to be considered as strong bondage. Transformations caused by sattva and rajoguna constitute moderate bondage.
It should not be thought that, since the moderate kind of bondage (which is the mere perception of duality) is inevitable, and the strong kind can be removed by the obliteration of latent impressions, the dissolution of the mind serves no purpose.
The inevitable experience of happiness and misery, caused by a weak prarabdha, can be counteracted only by the dissolution of the mind and so this is also necessary. It has been said (Panchadasi, 7.156),
" If it were at all possible to prevent the experience of happiness and misery, then, Nala, Rama and Yudhishthira would never have been stricken with misery".
Thus the obliteration of latent impressions and the dissolution of the mind are the direct means to Jivanmukti, and knowledge of the Reality is subordinate, being only a mediate cause, as producing the other two.
To sum up, obliteration of latent impressions and dissolution of the mind are the principal causes of Jivanmukti, while knowledge is the principal cause of Videhamukti.
A person who, without making efforts to attain knowledge of Nirguna Brahman (by sravana, etc), practises, to the extent possible, the effacement of latent impressions and dissolution of the mind and devotes himself only to Brahman with attributes (saguna), cannot attain Kaivalya, because his subtle body is not destroyed.
By Kaivalya, brought about by knowledge (of Nirguna Brahman), the person is freed from bondage.
Bondage is of various kinds, signified by the expressions-- knot of ignorance, the conviction of being not Brahman, the knot of the heart, doubt, karma, hankering after objects of sense, death, rebirth and the like.
All these are removed by knowledge.
See Mundaka up. 2.1.10, 3.2.9, 2.2.8, Taitt.up. 2.1, Sveta.up. 3.8, Katha up. 1.3.8, Br.up. 1.4.10, Br. Su.1.1.4 & 4.1.13.
Here Swami Vidyaranya says that Videhamukti is attained at the very moment in which knowledge arises, because when all bonds, which are all due to ignorance, are destroyed by knowledge, they can never come into being again. He supports this view with the statement in Sri Sankara's Bhashya on Brahma sutra, 4.1.13- "On its attainment, future and past sins are destroyed". This view is at variance with the generally accepted definition of Videhamukti which is that when the body of a Jivanmukta falls, he becomes a Videhamukta. Ch.up, 6.14.2 says "He remains here only as long as he is not released (from the body).
The moment he is released, he becomes one with the All". In Vakyavritti, 52-53 it is said, "Through the effect of praarabdha karma he becomes a Jivanmukta. Then, on the exhaustion of that karma he attains the supreme state of bliss, called Kaivalya, from which there is no return". In Brahma sutra, 4.1.19, it is said, "After exhausting the other two (the good and bad effects of Prarabdha karma), he attains it (Brahman)". Laghu Yogavaasishtha, 5.98 says that when the body falls, the Jivanmukta gives up that state and becomes a Videhamukta.
Vidyaranya says that these two positions are not contradictory because they are based on different points of view. The views quoted above take the word 'deha' in Videhamukti to mean the existing and all future bodies collectively. Therefore, according to them Videhamukti can take place only when the present body has ceased to exist and no future body is possible. But Vidyaranya uses this word in the sense of 'future body' only. Thus, as soon as it becomes clear that there can be no future embodiment for the person, he becomes a Videhamukta. Therefore, Videhamukti, in the sense of preclusion of future embodiment, is simultaneous with the rise of Self-knowledge.
Thus it is established that knowledge is the direct means of attaining Videhamukti, while the obliteration of latent impressions and the dissolution of the mind are subordinate, being only the means of attaining knowledge.
For Jivanmukti the obliteration of latent impressions (vasana-kshaya) and dissolution of the mind (manonaasa) are the principal means.
It has been said: “What does it matter to a person who has cast off his excreta, if someone comments on its unclean nature? In the same manner, when a person has dissociated himself from both the gross and subtle bodies through discrimination, will he be affected in the least if some one speaks ill of them?” (2.16-17).
The sruti says: “Without deviating from the path of rectitude, the yogin should so conduct himself as to make people avoid his company in sheer disgust”
(Naradaparivrajakopanishad, 5.30).
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The culmination of knowledge is when the identification with the Self totally replaces the identification with the body (See Upadesa Sahasri, 4.5). On the attainment of this culmination, the knot of the heart is cut off, all doubts are destroyed and all latent impressions are annihilated (Mund. Up. 2.2.8).
Jivanmukti can be attained only by a person who has given up all other actions, both Vedic and secular, who is in pursuit of knowledge alone and who is ever immersed in contemplation on the Self. Jivanmukti and Videhamukti are distinguished only by the presence and absence of the body and the sense-organs. The awareness of duality is absent in both of them.
The condition of being firmly established in the knowledge of the Self,
wherein all sense of separateness is obliterated
by the uninterrupted flow of the light of the Self,
is called Jivanmukti or liberation in life
This is because the company of others may lead to futile talk and honour leads to attachment which sets up tendencies adverse to the true aim of life.
The Yogi, keeping in mind the path of the wise, must conduct himself in such a way that people treat him with contempt and never seek his company.
Manusmriti says that one should avoid sitting close to even one's own mother, sister or daughter because the powerful sense organs can drag down even a man of wisdom (2.215).
Solitude a must
Men of the world should avoid being alone as that may cause fear, but the opposite is applicable to Yogis. To the Yogi the vast expanse of space appears to be full of the supreme bliss of the Self since he is always absorbed in meditation and so there is no cause for fear.
A crowded place is unsuitable for meditation and so the Yogi should avoid it and seek solitude.
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chp 2
The means to Jivanmukti are :
knowledge of Reality,
the dissolution of the mind
and the obliteration of latent impressions.
All these three have to be practised simultaneously to get the result.
It is only by prolonged practice of these three that the knot of the heart can be cut.
The world appears to us to be real because of having been experienced in innumerable past births.
Only the prolonged practice of yoga can remove the wrong notions cultivated over numerous lives.
The knowledge of the Reality, the dissolution of the mind and the elimination of vasanas are related mutually as cause and effect.
Until the mind is dissolved, elimination of vasanas is not possible and until the vasanas are eliminated, dissolution of the mind cannot take place.
When one sees everything as Brahman there can be no reason for anger, fear and other such emotions.
Virtues such as self-control are strengthened by the knowledge of the Reality and the knowledge of the Reality is strengthened by such virtues.
Thus all the three,
knowledge of the Reality,
obliteration of latent impressions
and the dissolution of the mind help one another to progress further.
The means of accomplishing these three are personal effort accompanied by discrimination, and giving up all desire for enjoyment. Personal effort involves the determination to succeed in the effort.
Discrimination means the conviction that sravana, manana and nididhyaasana are the means to the attainment of knowledge, that yoga is the means to the dissolution of the mind and that the setting up of an opposite current of vasanas is the means to the obliteration of impure vasanas.
The desire for enjoyment has to be totally eliminated because once the smallest desire arises, it will grow and become stronger and stronger if left unchecked.
This is done by always thinking about the Reality, talking about it to others and meditating on it. In the episode of Lila in Laghu yogavaasishtha it has been said, “Reflecting on ‘That’, speaking about ‘That’, instructing one another about ‘That’, this is considered by the wise to be single-minded dedication and the practice of the knowledge.
When attachment and aversion are reduced to the minimum as a result of the realization of the unreality of the objective world there arises a new sense of happiness. This is called 'Brahma-abhyaasa' or the practice of Brahman. This is the means of effacing the latent impressions.
A person who, without making efforts to attain knowledge of Nirguna Brahman (by sravana, etc), practises, to the extent possible, the effacement of latent impressions and dissolution of the mind and devotes himself only to Brahman with attributes (saguna), cannot attain Kaivalya, because his subtle body is not destroyed.
By Kaivalya, brought about by knowledge (of Nirguna Brahman), the person is freed from bondage.
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403 pdf ages sanskrit and english
25/403
As a sanyasi in the seeker's stage should perform study etc. for the realization of the ultimate truth,
so the one in the knower's stage should practice cessation of M and effacement of desires to attain Jivanmukti.
44/403
Vashishtha:
As long as your M is incapable of reflecting the unity of bramha and Atma...and that supreme state not yet realised, continue to practise in accordance with the teacher, scripture etc.
..when ripe...unity realsied..then give u all these
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