Jivanmukta

Jīvanmukta ({{Langx|sa|जीवन्मुक्त}}) is an adjective derived from a combination of Sanskrit noun जीव jīva, "life", and the past participle of the verb मुच् (much, or IAST muc), "to liberate". Monier-Williams gives the meaning "emancipated while still alive".

Jīvanmukti ({{Langx|sa|जीवन्मुक्ति:}}), the corresponding abstract noun means, "liberation during life, liberation before death",{{cite book|last=Gonda|first=Jan|author-link=Jan Gonda|title=Medieval Religious Literature in Sanskrit|url=https://books.google.com/books?id=XEkqAAAAYAAJ|year=1977|publisher=Harrassowitz|isbn=978-3-447-01743-5|page=71}}{{cite book|author=Geoffrey A. Barborka|title=The pearl of the Orient: the message of the Bhagavad-Gītā for the Western World |url=https://books.google.com/books?id=ryFDAAAAIAAJ |year=1968|publisher=Theosophical Pub. House |page=155|isbn=9780835600255 }} or "emancipation while still alive".[http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=jivanmukti&trans=Translate&direction=AU Jivanmukti], Sanskrit English Dictionary, Koeln University, Germany Other translations include "self realization",{{cite book|author=Andrew O. Fort |title=Jivanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta |url=https://books.google.com/books?id=iG_J96ALMZYC&pg=PA32 |year=1998|publisher=State University of New York Press |isbn=978-0-7914-3904-3 |pages=32–35}}{{cite book|last=Cousens |first=Gabriel |title=Spiritual Nutrition |url=https://books.google.com/books?id=jI-gGh1hUDIC&pg=PA41|year=2009|publisher=North Atlantic |isbn=978-1-55643-859-2|pages=7, 35, 41}}{{cite book|author=P S Roodurmum|title=Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach |url=https://books.google.com/books?id=2pU2ZQB2wUYC&pg=PA231 |year=2002 |publisher=Motilal Banarsidass |isbn=978-81-208-1890-3 |page=231}} "living liberation", "enlightenment", "liberated soul", or "self liberation".{{cite book|last=Richards|first=Glyn|title=Studies in Religion: A Comparative Approach to Theological and Philosophical Themes |url=https://books.google.com/books?id=fQ2_DAAAQBAJ&pg=PA76 |year=2016 |publisher=Springer |isbn=978-1-349-24147-7|page=76}}{{cite book|last=Rosen |first=Richard |author-link=Richard Rosen (yoga teacher) |title=Yoga Journal |url=https://books.google.com/books?id=LOoDAAAAMBAJ&pg=PA159 |year =2002 |publisher =Active Interest |page=159}}{{cite book|last=Richards|first=Glyn|title=The Philosophy of Gandhi: A Study of His Basic Ideas|url=https://books.google.com/books?id=nleRAgAAQBAJ&pg=PA166 |year=2005|publisher= Routledge|isbn= 978-1-135-79935-9|page= 166}}

{{main|Moksha}}

The various texts and schools of Hinduism describe the jīvanmukti state of existence as one of liberation and freedom reached within one's life.See for example Muktika Upanishad, Varaha Upanishad, Adhyatma Upanishad, Sandilya Upanishad, Tejobindu Upanishad, etc.; in K.N. Aiyar (Transl. 1914), Thirty Minor Upanishads, University of Toronto Robart Library Archives, CanadaPaul Deussen, The philosophy of the Upanishads, Translated by A.S. Geden (1906), T&T Clark, Edinburgh Some contrast jīvanmukti with videhamukti (moksha from samsāra after death).Paul Deussen, Sixty Upanishads of the Veda, Vol 1 & 2, {{ISBN|978-81-208-1467-7}} Jīvanmukti is a state that transforms the nature, attributes and behaviors of an individual, claim these ancient texts of Hindu philosophy. For example, according to Nāradaparivrājaka Upanishad, the enlightened individual shows attributes such as:see:

K.N. Aiyar (Transl. 1914), Thirty Minor Upanishads, University of Toronto Robart Library Archives, Canada, pp 140-147

• S. Nikhilananda (1958), Hinduism: Its meaning for the liberation of the spirit, Harper, {{ISBN|978-0911206265}}, pp. 53–79;
• Andrew Fort (1998), Jivanmukti in Transformation, State University of New York Press, {{ISBN|0-7914-3904-6}}
• he is not bothered by disrespect and endures cruel words, treats others with respect regardless of how others treat him;
• when confronted by an angry person he does not return anger, instead replies with soft and kind words;
• even if tortured, he speaks and trusts the truth;
• he does not crave for blessings or expect praise from others;
• he never injures or harms any life or being (ahimsā), he is intent in the welfare of all beings;see also Sandilya Upanishad for ahimsa and other virtues; Quote: "तत्र हिंसा नाम मनोवाक्कायकर्मभिः सर्वभूतेषु सर्वदा क्लेशजननम्"; Aiyar translates this as: He practices Ahimsa - no injury or harm to any living being at any time through actions of his body, his speech or in his mind; K.N. Aiyar (Transl. 1914), Thirty Minor Upanishads, University of Toronto Robart Library Archives, Canada, pp 173-174
• he is as comfortable being alone as in the presence of others;
• he is as comfortable with a bowl, at the foot of a tree in tattered robe without help, as when he is in a mithuna (union of mendicants), grama (village) and nagara (city);
• he does not care about or wear śikhā (tuft of hair on the back of head for religious reasons), nor the holy thread across his body. To him, knowledge is śikhā, knowledge is the holy thread, knowledge alone is supreme. Outer appearances and rituals do not matter to him, only knowledge matters;
• for him there is no invocation nor dismissal of deities, no mantra nor non-mantra, no prostrations nor worship of gods, goddess or ancestors, nothing other than knowledge;
• he is humble, high-spirited, of clear and steady mind, straightforward, compassionate, patient, indifferent, courageous, speaks firmly and with sweet words.

Ādi Śankara explains that nothing can induce one to act who has no desire of his own to satisfy. The supreme limit of vairāgya ("non-attachment"), is the non-springing of vāsanās in respect of enjoyable objects; the non-springing of the sense of the "I" (in things which are the ānatman) is the extreme limit of bodhā ("awakening"), and the non-springing again of the modifications which have ceased is the extreme limit of Uparati ("abstinence"). The jīvanmukta, by reason of his ever being Brahman, is freed from awareness of external objects and is no longer aware of any difference between the inner ātman and Brahman, or between Brahman and the world. He knows that he is Brahman. "Vijnātabrahmatattvasya yathāpūrvam na samsrtih" – "there is no saṃsāra as before for one who has known Brahman".{{cite book |title=Vivekacūḍāmaṇi of Śrī Samkara Bhagavatpāda |author=Śaṅkarācārya |pages=403–423 |publisher=Bharatiya Vidya Bhavan |year=1973}}

There are three kinds of prārabdha karma: Ichha ("personally desired"), anichhā ("without desire") and parechhā ("due to others' desire"). For a self-realized person, a jīvanmukta, there is no ichhā-prārabdha but the two others, anichhāa and parechhā, remain, which even a jīvanmukta has to undergo.{{cite web |first=Ramana |last=Maharshi |url=http://www.hinduism.co.za/karma&.htm |title=Karma and Destiny |author-link=Ramana Maharshi |work=Hinduism.co.za |access-date=2015-04-08}}{{cite book |title=Paths to Transcendence: According to Shankara, Ibn Arabi, and Meister Eckhart |first=Reza |last=Shah-Kazem |publisher=World Wisdom, Inc. |year=2006 |isbn=0-941532-97-6 |pages=59–60}} According to the Advaita school, for those of wisdom, prārabdha is liquidated only by experience of its effects; sancita ("accumulated karmas") and āgami ("future karmas") are destroyed in the fire of jñāna ("knowledge").

In the śramaṇic traditions, the jīvanmukta is called an arhat in Buddhism{{Cite web|title=Arhat {{!}} Buddhism|url=https://www.britannica.com/topic/arhat|access-date=2021-05-13|website=Encyclopedia Britannica|language=en}} and arihant in Jainism.{{citation needed|date=June 2015}}

The Advaita school holds the view that the world appearance is owing to avidyā (ignorance) that has the power to project i.e. to superimpose the unreal on the real (adhyāsa), and also the power to conceal the real resulting in the delusion of the jīva who experiences objects created by his mind and sees difference in this world, he sees difference between the ātman ("the individual self") and Brahman ("the supreme Self"). This delusion caused by ignorance is destroyed when ignorance itself is destroyed by knowledge. When all delusion is removed there remains no awareness of difference. He who sees no difference between Self and Brahman is said to be a jīvanmukta.{{cite book |title=A Constructive Survey Of Upanishadic Philosophy: Being An Introduction To The Thought Of The Upanishads |first=R. D. |last=Ranade |publisher=Bharatiya Vidya Bhavan |place=Mumbai |year=1986 |orig-year=1926 |page=157 |url=https://archive.org/details/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu}}

The Advaita philosophy rests on the premise that noumenally the Absolute alone exists, Nature, Souls and God are all merged in the Absolute; the Universe is one, that there is no difference within it, or without it; Brahman is alike throughout its structure, and the knowledge of any part of it is the knowledge of the whole (Brihadarānyaka Upanishad II.4.6-14), and, since all causation is ultimately due to Brahman, since everything beside Brahman is an appearance, the Atman is the only entity that exists and nothing else. All elements emanated from the Atman (Taittirīya Upanishad II.1) and all existence is based on Intellect (Aitareya Upanishad III.3). The universe created by Brahman from a part of itself is thrown out and re-absorbed by the Immutable Brahman (Mundaka Upanishad I.1.7). Therefore, the jīva (the individual self) is non-different from Brahman (the supreme Self), and the jīva, never bound, is ever liberated. Through Self-consciousness one gains the knowledge of existence and realizes Brahman.{{cite book |title=Bhagavad-Gita As It Is |author=A. C. Bhaktivedanta Swami Prabhupada |author-link=A. C. Bhaktivedanta Swami Prabhupada |publisher=The Bhaktivedanta Book Trust |year=1972 |place=Mumbai |page=621 |url=http://vedabase.net/bg/ |access-date=2013-01-24 |archive-url=https://web.archive.org/web/20130109024643/http://vedabase.net/bg/ |archive-date=2013-01-09 |url-status=dead }}

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Category:Hindu philosophical concepts