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49. Who is Jivanmukta? (continued)
Yoga Vasishtha (योग वासिष्ट) speaks of three types of Akasha.
इति द्रढ्निश्चयः अपरॊक्ष ज्ञानवान् – a man with intuitive knowledge as above and a firm conviction of his opinion. अपरॊक्ष ज्ञान means not visible or perceptible to the eye or to any instruments. It refers to the direct intuitive knowledge. It is a subjective knowledge not objective. According to Indian philosophy there are three kinds of knowledge.
जीवन्मुक्तः – is a person liberated while living. This knowledge stays with him forever. Even at the time of death of his body, he knows that he is immortal self. He may even appear to be very ordinary or a child or insane, but his mind is quite opposite of the ordinary man. The liberated person all the time experiences Brahman and knows that the world is unreal.
The gist of this paragraph is that a realized person does not identify with his body or its status. He is ever connected to Brahman.
कर्मबन्ध विनिर्मुक्तः स्यात्
ब्रह्मैवहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्ध विनिर्मुक्त स्यात् ।।
ब्रह्म-एव-अहम- अस्मि – I am Brahman itself इति अपरोक्षज्ञानेन – by intuitive or transcendental knowledge alone निखिल कर्मबन्ध – all bondages of karma विनिर्मुक्तः स्यात् – becomes free
By the intuitive knowledge that ‘I am Brahman’ one becomes freed from all bondages of karma.
In the previous paragraph the definition of a man liberated in life was given. Now the author explains what is the benefit of such a transcendental liberation? He says the yogi becomes freed from all karmic bondages. He has amnesty from karmas, his jiva lives in sync with Ishwara. He has no personal identification with his present body, or its activities and results; he just lives in the body till his prarabdha is tapered off. The knowledge of Brahman does not endow us with some special powers or rewards. It does not create anything new. It only removes the ignorance of the self. The yogi does not stop from performing any of his duties. The only difference is that he does all the activities but with no sense of attachment or self interest. All he does is for public good. So no vasanas are accumulated.
ब्रह्म-एव-अहम- अस्मि – I am Brahman itself
इति अपरोक्षज्ञानेन – by indirect knowledge or transcendental knowledge. This is a subjective knowledge
निखिल कर्मबन्ध विनिर्मुक्तः स्यात् –The yogi becomes free from all karmic bondages. Here liberation is studied from the angle of nullification of karmas. No karma balance is equivalent to no rebirth.
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