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VIVEKACŪDAMAŅI
415
whose bliss is uninterrupted is a jīvanmukta; he for whom the world is as if forgotten is a jīvanmukta. The suffx 'prāyaḥ' in 'vismộtaprāyaḥ is used to indicate that, according to the Gītā utterance: upadekşyanti te jñānam jñāninas tattvadarsinah: “The men of wisdom who are seers of the truth will instruct you in that wisdom", the world is remembered as it were by the guru when he comes out of his samādhi for the instruction of the sişya, by the good fortune of the sişya.
430 The difference from the state of dreamless sleep is conveyed.
लीनधीरपि जागति यो जाग्रद्धर्मवजितः ।
बोधो निर्वासनो यस्य स जीवन्मुक्त इष्यते ॥४३०॥ linadhirapi jāgarti yo jāgraddharmavarjitaḥ bodho nirvāsano yasya sa jīvanmukta isyate 11
He is said to be a jivanmukta who is awake though his mind has merged in Brahman, but without the features of the waking state and whose awareness is free from desire
In dreamless sleep the mind is merged in ajñāna. Now in the case of a jīvanmukta it has got merged in Brahman which is pure cit. As there is no occasion for tamas (darkness) there, though his mind is merged, he is awake. It means that he is free from the sleep of avidyā. Or, as all objects are connected with the ātman uncovered by avidyā everything is apprehended as not distinct from oneself.
The character of the waking state is the association of senseorgans with objects: indriyairarthopalabdhiḥ jāgaritamiti; jāgraddharmavarjitah: Even in such waking state, there is no attachment as before, to the gross body; hence, the jīvanmukta is said to be devoid of the qualities of the waking state, jāgraddharmavarjitaḥ. In accordance with the Gītā text: rāgadveşaviyuktaistu vişayān indriyaiścaran 1 ātmavasyair vidheyātmā prasādamadhigacchati il "He attains peace, who, self-controlled, approaches objects with the senses devoid of love and hate and brought under his control”. Effort is made for such peace even during the pendancy of adhyāsa (i.e., before the dawn of enlightenment).
bodho nirvāsano yasya: he whose bodha (mind) though it pertains to objects is free from vāsanā (residual tendencies). i.e., is devoid of the power to induce action. In accordance with the Vāsistha text yadrcchopanateşvakși-digdravyesu yathā punah, nīrā
