Jivanmukta
Jivanmukta is a term used in the Hindu philosophical direction of Advaita to designate people who have achieved true self-knowledge and have already achieved liberation from the cycle of rebirths in this life .
etymology
The Sanskrit word Jivanmukta is derived from Jivanmukti , a combination of the nouns Jiva and Mukti . Jiva - जीव - (jīva) means life or living being or the immortal essence or soul of a living organism that survives its physical death. Mukti - मुक्ति - means liberation or redemption .
background
Jivanmukti, the liberation from the perfidious cycle of birth and rebirth, is an important philosophical concept in Hinduism, especially in Advaita. The ultimate goal in Hinduism is liberation from the cycles of samsara . This liberation is known as moksha . With the exception of the Advaita school, however, all schools of Hinduism believe that this liberation can only necessarily take place outside of direct human experience. According to the teaching of Vedanta , spiritual liberation results from the merging of Jivatman and Paramatman, the supreme transcendental self. The Advaita school of Shankara, on the other hand, regards human souls as liberated, but they must first recognize and accept this fact. Individuals who have succeeded in doing this are consequently called Jivanmukti.
Advaita point of view
Shankara explains that nothing can induce someone to act if he does not want to pursue his own desires. The highest level of Vairagya (letting go) can be attained when the vasanas (sensory impressions from the past and remaining in the mind) are no longer in effect in relation to sense enjoyment . Even with the highest Uparati (abstinence), modifications of the mind that have come to a standstill are not revived.
Since the Jivanmukta bears the Brahman nature within himself, his awareness is no longer seized by objects of the outside world.
" Vijnatabrahmatattvasya yathapurvam na samsrtih - for one who has recognized the nature of Brahman there is no more samsara."
The Advaita three types of Prarabdha Karma (from the past derived, yet effective Karma ):
- Ichha - requested it myself
- Anichha - unintentionally
- Parechha - based on the wishes of others.
The self-realized Jivanmukta does not know Ichha-Prarabdha, but Anichha-Prarabdha as well as Parechha-Prarabdha, whose karmic effects he is also subject to.
According to advaita, prarabdha karma in wise people can only be resolved by experiencing its effects. Sancita (accumulated karma) and agami (future karma) are destroyed in the fire of jnana (knowledge).
Traditions that follow the Shramana refer to a Jivanmukta as an arhat .
Inference
The Advaita school is of the opinion that this phenomenal world is based on Avidya (ignorance, ignorance), but still has the power to project the unreal onto the real ( Adhyasa ) or to impose the illusory on reality. This ability to hide the profound truth misleads the jiva. He considers impressions created by his mind to be reality, believes that he can recognize differences in this world and separates between the individual self (Atman) and the highest self (Brahman). This misbelief, created by ignorance, falls victim to destruction as soon as ignorance gives way to real knowledge. When the last deceptions are gone, the awareness based on isolation also disappears. A Jivanmukta no longer sees any differences. Knowledge based on difference leads from death to death. Non-differentiating cognition can only be achieved by a well trained mind on the basis of the Sruti (see Katha-Upanishad , II. 4, 11).
meaning
The philosophy of advaita is based on the postulate that only the absolute exists. Nature, souls and God are all absorbed in the absolute. The universe is a complete whole, inside and outside of which there can be no divisions. Brahman, too, is self-similar everywhere within the structure of the universe. Knowledge of a sub-area therefore implies knowledge of the whole ( Brihadaranyaka-Upanishad II. 4, 6-14). Since all causes can ultimately be traced back to the Brahman and everything else is only an appearance, it can be concluded that only the Atman exists and nothing else.
All elements have emerged from the Atman ( Taittiriya-Upanishad II. 1, 7) and all existence is based on the mind ( Aitareya-Upanishad III. 3). The universe created by Brahman as a separation expands and is finally reabsorbed by the unchanging Brahman ( Mundaka-Upanishad I. 1, 7). The individual self (Jiva) is therefore no different from the Supreme Self (Brahman) and is consequently never bound and forever liberated. Existential knowledge is obtained and Brahman is realized through self-awareness .
See also
Individual evidence
- ↑ Maharishi Mahesh Yogi: Bhagavad Gita, a New Translation and Commentary, Chapters 1-6 . Penguin Books, 1969, pp. 98 .
- ↑ a b Sri Candrasekhara Bharati of Srngeri: Sri Samkara's Vivekacudamani . S. 403-423 .
- ↑ Reza Shah-Kazemi: Paths to Transcendence: According to Shankara, Ibn Arabi and Meister Eckhart . World Wisdom, Inc, 2006, ISBN 0-941532-97-6 , pp. 59-60 .
- ↑ Ramachandra Dattatreya Ranade: A constructive survey of Upanishadic philosophy . Bharatiya Vidya Bhavan, Mumbai, p. 157 .
- ^ AC Bhaktivedanta Swami Prabhupada: Bhagavad-Gita As It Is . The Bhaktivedanta Book Trust, Mumbai, S. 621 .