NDM: What would you say are the odds of someone being “enlightened” also becoming a Jivanmukta?
Ramesam Vemuri: Advaita holds that everyone is already a Jivanmukta. Some scriptures unequivocally declare that the mind is most important. If it knows clearly that it is unbound, it is free. If it thinks it is bound, it is in bondage!
And incidentally, the Advaita teaching does not say one “becomes” a Jivanmukta. The teaching is that “You are That.” It is not to ‘become’ but just to ‘be.’
Enlightenment or the first glimpses of ‘realization’ may entitle one to be called as a Jivanmukta. But to be unceasingly in/as brahman, one has to overcome several of the distractions that the mind keeps posing.
NDM: The one question that really interests me is what someone can do about their vAsanA-s if they are enlightened, but still have problems with them? Continue reading →
NDM: What about an energetic shift? Does this also take place?
Ramesam Vemuri: A particular individual may call his experience as an ‘energetic shift’ and only he can tell what those terms signify. Most people may figuratively express “realization” as a change in perspective, a sort of re-orientating, rather than as anything extra-ordinary or dramatic.
NDM: So if the understanding isn’t crystal clear, are you saying this is the reason why one may not become a Jivanmukta?
Ramesam Vemuri: That is true. Absolute clarity without even a speck of confusion or doubt on the teaching (shall we call the “theory”?) of Advaita is a must and is the primary step. Lack of clarity or misunderstanding can lead one astray into pursuit of false mental states, fancy expectations and may even result in unhealthy minds or dead ends.
NDM: What is the difference with simply being enlightenment in the advaitin sense, knowing one is Brahman, infinite, eternal non-dual awareness and so on and being a Jivanmukta?
Ramesam Vemuri: The first and foremost thing is the knowing of information “I am brahman.” This has to be understood by the mind intellectually. It is the shravaNa (Listening) phase. Next is to assimilate it and internalize it to the extent that no doubt remains in one’s mind about the Truth of that statement. This is the manana (Reflection) phase. After being firmly convinced and free of doubts, one needs to continuously stay with it as brahman (not become brahman but be brahman). This is the nididhyAsana (Contemplation and Meditation) phase. Jivanmukta is one who unwaveringly and unbrokenly abides as brahman.
NDM: Why would one person become enlightened and get the added benefits of bliss, no aversions, fears, desires and being a Jivanmukta, while another may not? Is this grace, karma, or because of one’s practice or some other factors involved?
Ramesam Vemuri: If one continues to mistake the rope as snake or the understanding is only superficial, his understanding is obviously incomplete. Continue reading →
NDM: When you say: “The most basic point to remember is that in order to talk in terms of vAsanA-s and so on, one has to first believe in the ‘reality’ of the existence of a cause, an effect and a relationship between them.Looked at from the position of a Jivanmukta, there are no different entities, one as a cause and another as an effect and a formula expressing a relationship between them. The entire thing is One. And that is the only Truth. Not so many different things and their inter-relationships which are all imaginary.”
So are you saying that the Jivanmutkta no longer acknowledges that there is an empirical relationship of cause and effect on this relative level. (samvriti-satya or vyâvahârika-satya)
That they only recognize or acknowledge the absolute perspective? (pâramârthika-satya). That they in fact deny that a relative level even exists like some of the neo advaitins do.
Ramesam Vemuri: The terminology of Absolute Truth, transactional reality and dream-like reality and stories around them are inventions for appeasing a seeking mind. They have as much value, meaning and significance as the conversations and technologies of a dream experience have in the wakeful world. You may dip into a river and next thing suddenly be flying over a mountain peak in a dream. You could do so in the dream because you possessed that technology in your dream. But what relevance has it in the wakeful world? Similarly, the terminologies and classifications and theories used in the wakeful world carry no meaning or relevance to a Jivanmukta. Continue reading →