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Jivanmukti Viveka PDF

This chapter discusses the scriptural authority for the concept of Jivanmukti, or liberation while still living. It outlines two types of renunciation - one that leads to liberation after death, and one that leads to liberation while still living in the body. Three levels of detachment are described - weak, strong, and stronger. Those with strong detachment can become particular types of ascetics, while those with stronger detachment can become ascetics that attain liberation in stages or while still living. The chapter defines the characteristics of these different types of ascetics.

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189 views

Jivanmukti Viveka PDF

This chapter discusses the scriptural authority for the concept of Jivanmukti, or liberation while still living. It outlines two types of renunciation - one that leads to liberation after death, and one that leads to liberation while still living in the body. Three levels of detachment are described - weak, strong, and stronger. Those with strong detachment can become particular types of ascetics, while those with stronger detachment can become ascetics that attain liberation in stages or while still living. The chapter defines the characteristics of these different types of ascetics.

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balambal ramesh
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Jivanmukti Viveka of Swami Vidyaranya

A Summary
By S. N. Sastri

Chapter-1
Scriptural Authority on Jivanmukti

This work consists of fivechapters, known as Prakaranas. The first chapter deals with
thescriptural authority for the postulation of Jivanmukti or liberationwhile still living. The
chapter opens with a salutation to SriVidyatirtha, the author's Guru, who is identified
with the Supreme Lord.

Sannyasais of two kinds, known as Vividisha Sannyasa and Vidvat Sannyasa,


or,renunciation of the seeker and renunciation of the knower. (These termswill become
clear as we proceed further). The first is the cause ofliberation after death (Videhamukti)
and the second of liberation whilestill living in the body (Jivanmukti). The essential pre-
requisite forboth these kinds of Sannyasa is detachment. Detachment is of threekinds--
weak, strong and stronger. The detachment that arises on theoccurrence of some calamity
such as the death of a dear one, or loss ofpossessions, is not lasting and is categorized as
weak. Such atemporary feeling of detachment is of no use and does not make a
personeligible for Sannyasa. The determination not to marry, beget childrenand live the
life of a householder is categorized as 'strong'detachment. There are four varieties of
Vividisha Sannyasa. These are--Kutichaka, Bahoodaka, Hamsa and Paramahamsa. The
detachment describedas 'strong' makes the person eligible only for the varieties
ofSannyasa called Kutichaka and Bahoodaka. Both of them are 'Tridandins'i.e. they carry
three long thin sticks knotted together, emblematic ofthe triple renunciation of everything
connected with body, mind andspeech. The Kutichaka resides in a secluded hermitage.
The Bahoodakakeeps moving from one holy place to another. The choice as to which
ofthese two varieties a person with the kind of detachment described as'strong' should
take depends on whether he is physically fit to moveabout from place to place or not.

When a person is free fromdesire not only for the pleasures of this world, but even for
those ofhigher worlds such as heaven, because of the knowledge that they aretransient
and will result only in repeated births and deaths, he issaid to have 'stronger' detachment.
This kind of detachment entitlesthe person to take the Hamsa and Paramahamsa varieties
of Sannyasa. AHamsa Sannaysi goes to Brahmaloka, realizes the absolute truth thereand
becomes liberated. This is known as Kramamukti or liberation bystages. The
Paramahamsa is the ascetic of the highest order, who hasachieved complete control over
his senses. He attains liberation evenwhile living in the body. This is called Jivanmukti.

Paramahamsasare of two kinds: the seeker after liberation and the knower of theSelf. The
seeker is one who has renounced all desires and wants nothingbut the realization of the
Self. He does not desire any of the threeworlds or spheres of enjoyment, namely, the
world of men, the world ofthe manes and the world of the gods. The means to the
attainment ofthese three worlds are, respectively, the begetting of a son, theperformance
of the prescribed Vedic rituals and meditation(Br.Up.1.5.26). The seeker renounces all

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