by Retired Professor and Head of the
Department of Philosophy, Psychology and Indian Philosophy
and Religion. Second Edition Darshana Printers
THE YOGA-VASISTHA CHAPTER VIII THE CHARACTER OF THE LIBERATED LIVING MAN We are already familiar with Vasistha’s conception of a
liberated living man (Jivan mukta). He is the person who has
realized the Absolute Experience, and has freed himself from
the bond of karmas, and so his thoughts and actions no more
promise a future world-experience for him. He is
experiencing apparently a world and individual existence as
a consequence of his previous desires and imagination. The
thoughts and actions, after the moment of Self. realization,
have become grilled, as it were, in the fire of
knowledge and their essence, vasana (desire) which
would have made them fructify into future world-experiences,
is fully dried up. How does such a man live in the world? How does he behave
in life which is the last for him ? What is his attitude and
conduct towards his fellow-beings ? What is his attitude
towards the physical body? How does he act, how does he
enjoy, and how does he feel in life ? These are some of the
interesting questions which arise in this connection. In
this chapter we propose to gather what Vasistha has said on
these problems. We shall first study the character of the
liberated living man in general and then under particular
aspects. The following is a general description of the
character of the liberated living man : “Pleasures do not delight him, pains do not distress.
There is no feeling of like or dislike produced in his mind,
even in serious, violent and continued states of pleasure or
pain. Although externally engaged in worldly actions, he has
no particular attachment in his mind for any object
whatsoever. All his activities are free from desire and
attachment. He has neither love for any object, nor hatred
for it. He moves amongst worldly things, but not as one who
is in need of them. Although outwardly not appearing so, he
is at his heart above gill cravings. He does not trouble
anybody nor is he troubled by anybody. Evil qualities like
covetousness and delusion lose their hold on him. He divines
the hearts of others and behaves with them agreeably, and
talks sweetly and nobly. He exercises his judgment very
swiftly and makes right choice between two courses of
conduct. His conduct does not annoy any body he behaves like
a citizen and a friend of all.
Outwardly he is very busy, but very calm and quiet at heart.
He does not disregard what he gets, nor does he hanker after
what he has not got. He is always at peace and undisturbed
under all circumstances. In spite of his entirely being free
from desires and wishes, he keeps himself engaged in the
natural course of actions. And throughout his activities he
remains untainted by them. Freed from the
restrictions of caste, creed,
stage of life (asrama), custom and scriptures, he
comes out of the net
of the world as a lion from a cage. He rests unagitated in
the Supreme Bliss. He does not
work to attain any result for himself. He is ever happy,
never hanging his joy on anything else. His face is never
found without the beauty of cheerfulness on it. He neither
welcomes life nor shuns death. He never binds himself to
anything. He always looks satisfied. He lives as freely as
monarch. He is full-hearted, quiet and self respecting. He
remains undisturbed even in the midst of enemies. Even in
the midst of great changes of prosperity and misery, or
enjoying festivities, he neither experiences joy nor sorrow.
He is never afraid, feels never helpless,
nor dejected. He remains
firm and calm like a mountain. He has nothing to do with supernormal powers, enjoyments,
influence nor honour. He does not care for life or death. He
behaves with other fellow beings as the occasion and (the
status of ) the person require, without the least stain in
his mind. In the company of devotees he is like a devotee.
To the knave he is a knave. He plays a child in the company
of children he is a youth among the young he acts as an old
man in the company of the aged ones. He is full of courage
in the company of courageous people, and shares the misery
of the miserable ones. He has nothing to do with good acts,
with sensual pleasures, with karmas or with renunciation of
pleasures. There is nothing which he has to obtain. He
therefore undertakes and gives up actions, without much
concern, as children do. In
spite of being occupied with actions in accordance with
time, place and circumstances, he is not touched by the
pleasures or pain arising from them. He never feels
despondent, proud, agitated, cast down, troubled or elated.
In spite of being surrounded by enemies, all around
sometimes, he is full of mercy and
magnanimity. He engages himself in actions thinking
them to be cosmic movements isva-parispanda) to be carried
on without any personal desire. He does not hanker after the
pleasures that are not in his hand, but enjoys all those he
has. He does not feel that he has done anything. His
heart does not cling to his
acts, whether he does them or not.
He looks upon his wife, children, friends and wealth
as the consequences in his desires of previous life, but now
as dream objects to him. Now be- does not cherish any desire
for the world, women and wealth, for he has attained unique
satisfaction, and, while living in the world, he is dead to
it. The ideas of “I” and “mine”, of some things worthy of
attainment and others of
avoidance are lost within him. The lustre of his face never
rises nor sees. It is uniformly present throughout, for he
is ever satisfied with what he has. Although he seems to be
acting in accordance with like or dislike, fear, etc., yet
within him he enjoys an emptiness like that of the sky. In
spite of his being engaged in all things, he is cool-headed
and full-minded.”
Compare the Bhagavad Gita,
how Prof. Radhakrsnan has described the mystics : `The mystic does not recognize any difference between the
secular and the sacred. Nothing is to be rejected everything
is to be raised. … Feeling the unity of himself and the
universe, the man who lives in spirit is no more a separate
self-centred individual, but a vehicle of universal spirit.
… He is able to face crisis in life with a mind full of
serenity and joy, … They walk on thorns with a tread as
light as View of Life, pp. 115
116.) These rare and precious souls, filled with the spirit
of the whole, may be said to be world. conscious. They have
the vision of the self in all existences and of all
existences in the self. … Those who develop this large
impersonality of the outlook delight in furthering the plan
of the cosmos in doing the will of the Father. They are
filled with love and friendliness to all humanity. We are
called upon to love our enemies as ourselves, a rule
more honoured with our lips than
observed in our lives. To those dwelling in the spirit of
God, it is the natural law of their being. They have an
abiding realisation of the secret oneness which is the basis
of universal love. … It (love) lasts even the night is
dark and the stars arc hidden and man seems forsaken of all.
It is the love that does not expect any reward, return or
recompense. … They are … sovereigns over themselves.
Theirs is a spontaneous growth and not a routine
conformity. … They are not worried about the
standardized conceptions of conduct. Naturally, the seers
are free from dogmatism and breathe the spirit of large
tolerance. … He continues to act. without the sense of the
ego. (Ibid., p. 124.) The liberated man has obtained all that was to be
obtained by him, i. e., the Self. Now there remains nothing
which he has to achieve or which he has to discard. There is
nothing heya (to be avoided) or upadeya (to be obtained) for
him now. And so he has nothing to do. Having nothing to do,
he does everything that falls to his lot. Yet he keeps
himself so free that he may give
up any action, at any time; without the least affectation.
All his actions, therefore, are free from binding effect
upon him. “He, for whom. the ideas of heya (avoidable) and
upadeya (desirable) are meaningless, has nothing to do with
giving up activity or taking resort to it. For the liberated
one there is nothing here troublesome and, therefore, to be
avoided. Nor is there anything for him so attractive that he
should make efforts to obtain it. No purpose of the wise man
is served by any activity, nor by abstaining from activity.
He, therefore, stays as occasion suits him. Even doing all
sort’s of actions, the liberated ones are always in samadhi
(intense concentration on the Reality). An ordinary man acts
only to obtain a thing which is not in his possession
already, but when the wise man has become one with the Self,
other than whom nothing else exists anywhere, for what can
he cherish any desire, what will he think of attaining, and
so why should he engage himself in any purposive activity ?
A desireless man would not, likewise, even desire
inactivity.” Similarly, we find in the Bhagavad-Gita
: “But the man who rejoices in the Self, with the Self is
satisfied, and is content in the Self, for him verily there
is nothing to do for him there is no interest in things
done, in this world, nor any in things not done, nor does
any object of his depend on any being.”. He is therefore not an idle man, nor is he an active man
in the ordinary sense. He is a transcendental actor, a
maha-karta (great doer). The conception of a Maha-karta is,
according to Vasistha, the following :
“He is a maha-karta, who acts as occasion requires
it, without any consideration as to whether his action.
according to the conventional standard, is right or
wrong who acts without any
anxiety, egoistic feeling, pride or impurity of heart whose
mired is not attached to good or bad acts, to a right or
wrong course of action who indifferently engages himself in
any activity or gives it up, and is uniformly calm at heart
in either case who is in his temperament calm, and who never
loses his balance of mind, and is never changed while
engaged in actions good or bad whose mind is uniformly the
same in the circumstances of origin, existence, and decay,
or rise and fall of anything around him.” The bustle and activity of
the world which he may be engaged. or in the midst of which
he may be living, are not at all any source of disturbance
or annoyance to the liberated man, Even
attained the highest state of experience, is not at
all affected when he rules over the city of his body, as a
man rides on a machine. The body does not cause him any
pain. It is for him an organ of freedom and enjoyment
(bhoga). For the wise man his body is a pleasure garden. The
body is a source of innumerable pains and sufferings to the
ignorant only. But for the wise it is a means of all kinds
of enjoyments and pleasures. To the wise the body is always
a source of pleasure. It is to him what Amaravan (the city
of gods) is to Indra. The wise man never obstructs his
senses from enjoying what is present before him, nor does he
provide for them what he has not yet got. They are not
philosophers but fools, who do not allow their organs of
action to go on with their proper functions, themselves
remaining calm at heart. It is only the foolish and ignorant
who run away forcibly from the natural functions of their
body. As long as sesamum seed exists, so long is its oil in
it in the same way, so long as the body exists, it must have
its natural functions. He, who does not allow the body
to have the exercise of its
proper functions, would cut the sky with a sword, in which
he cannot succeed. The proper way of escaping from the
physical functions of ,the body is not by mortifying the
senses, but by raising one’s mind above the body into the
state of evenness acquired by Yoga. It is desirable that, as
long as the body lasts, one should undergo all natural and
proper states of the body
physically, but not mentally. There is no harm in doing all
that is natural.” “He is equally at peace
whether he is living in the solitude of a forest or in his
home with a big family around him. “There is no difference
between the enlightened one who resides in a forest and one
who is actively engaged in the world. Both are equally Self.
realized. The mind of the latter
is free from action in spite of its activity, for there is
scarcely any desire in it. The activity of such a man is
like the listening of a man to a lecture when his mind is
absent, The freedom of mind from activity is the
best samadhi (concentration on
the Self.) The home itself of those householders whose mind
is set fully on the Self, and who are free from the evils
consequent on ego, is a solitary forest. For such people
forest and home are equally the same. He is ever in samadhi
who always looks upon the: Self either as be) and all
affirmations or immanent in all affirmations. He is in
samadhi who sees the Self in all things, and so is ever in
peace of mind, neither thinking of anything else nor
anxious, for it. Such a man who has become free from
attachment to objectivity, and whose mind
has become highly purified, does not become anything,
does not do anything, is not defiled by anything like gold
in mud, whether he stays. at home in the midst of all kinds
of pleasures and surrounded by, a big family, or he retires
into a big forest where no object of enjoyment is near
by or even if he dances,
intoxicated with wine, and is mad with, love, or when,
having given up all, he goes to live on a mountain whether
he besmears his body with all kinds of fragrant pastes, or
casts himself into the fire whether he commits horrible
sins, or highly virtuous acts are per. formed by him whether
he dies today or after millions of years”. “The liberated one has no need to run away from the
pleasures, of the world, nor does he run after them. He
enjoys all pleasures that fall on his lot and craves for
none that are away from him,
He is not a cynic, he is not a
puritan, he is not an ascetic nor is he a pleasure seeker, a
man whose happiness hangs on the enjoyment of any pleasure,
a passionate lover of enjoyments. He is something above and
different from both these types. He is a transcendental
enjoyer of all kinds of pleasures as well as the their
consequent pains, “All the pleasures of the world are to be
enjoyed as the ocean enjoys the rivers running into it. They
should neither be desired nor shunned, but should be enjoyed
as they themselves fall to our share in accordance with our
fate. The wise man enjoys all
the pleasures that come to him without any effort for them
on his part, in a sportful and detached manner, in the same
manner as the eyes enjoy a scene before them. The wise man
is not pleased or displeased while enjoying the pleasures of
life that accidentally (i. e., unsought) fall to his lot. It
is a peculiar trait of the wise man that he does not desire
the pleasures that he has not, got nor does be discard from
enjoyment the pleasures that he has. He enjoys what he
has.” “The liberated one”, according to Vasistha, is,
therefore, a mahabhokta Great enjoyer. “He is called a maha
bhokta who does not shun anything, nor banker after
anything, but enjoys, all that. is natural
who remains looking upon the activities of life as an
impartial witness. without attachment or desire who, even
enjoying anything, does not enjoy it (in the
same way as others enjoy
it who finds equal pleasure in
old age, death, misery, poverty and ruling over an empire
who receives equally all great pains or pleasures, like all
waters received by the ocean who eats with equal gusto the
eatables of all tastes (sweet, bitter, etc.). of ordinary or
superior quality to whom
everything is equally good whether it is tasteful or
tasteless, extremely pleasant or unpleasant and who enjoys
with uniform mind all prosperity
and misery, the pleasures of the world or those beyond it,
and even a delusion.” The liberated one is not an ascetic who would torture his
physical body. The body is not an evil or an enemy to the
wise man. It is a production of his previous willing
(samkalpa) and will continue to
exist as long as the force of the samkalpa is not exhausted.
It is not anything imposed on him from without. There is no
war between the body and the spirit in his case. It is no
longer something that limits his Consciousness. Now, it is
rather a temple of Divinity. The wise man has control over
all its functions, because he has control over his mind and
consequently over his vital currents (prangs) and
sense-organs. The body is now a kingdom to him over which he
rules without any danger of disobedience or revolt from any
side of it. The wise man rules over the kingdom of his body
in the same detached manner as he would rule over an empire.
He enjoys his body in the same manner as he would enjoy
anything else. He does not make his body abstain from its
natural functions but allows them legitimately free scope.
He does not paralyze any of the
natural instincts of body for want of proper exercise. For
he knows that he does not gain
anything in doing that. Nor has he to gain anything from
bodily functions or pleasures. There is no difference
between the external conduct of wise man and that of an
ordinary man. The difference does not lie between the
activities of life (vyavahara) it lies in the mentality of
the two, in their attitude towards the activities in which
they are engaged in apparently the same manner. “In the
activities of life, the liberated one is the same as the
ignorant. The difference, however, consists in the presence
of desire in the cause of the latter, which is totally
absent in the former. The wise ones, who are free from
clinging to the states of the body, externally appear to
undergo, in the same way as the ignorant man does, the
pleasures and pains of the body accordance with the states
of the body.” The whole difference is mental. The mind of a liberated man is not a mind in the ordinary
sense. The emotions of a liberated man are also different
from the emotions of ordinary people. Even if the liberated
man seems to have some desires, they are not desires (that
bind), really speaking. They are automatic and reflex
activities. They do not originate from the deeper layer of
his ego or individuality. They have no warmth of feeling.
They will, therefore, not bind him. “The ignorant mind is
called mind. The enlightened mind is called sattvarn
(being). Mind experiences another birth, but the sattva does
not. The mind of the knower of the Self comes to utter
negation. It is transmuted into the turya (fourth state of
experience). It has melted as ice melts in heat. Desire in
the liberated ones is called sattva. It has not to fructify
into any future experience, like a fried seed.” According to
the Mundaka Upanisad also, the desires of a man of
Self-realization do not promise a future existence as in the
case of those of an ordinary man : “He who broods on and
longs for objects of desire, is born according to his
desires. But in the case of one who has realized the Self
and so has attained all his
desires (finally), the desires end here in this life.” Liberation, says Vasistha, should not be confused with
the attainment of supernormal powers. The liberated man has
nothing to do with them. He may possess them or may not, The
supernormal powers, as we have already seen, can be obtained
by any one who applies himself to obtain them, whether he is
a liberated man or not. Their possession is not a mark of
liberation, nor does liberation necessarily lead to such
powers. “The supernormal powers like flying in the sky,
etc., can be attained by appropriate means and efforts, by
any man, whether he is a knower of Reality or not. But he
who has realized the Self, and has become free from desire,
is above such ideas. He has nothing to do with flying in the
air, with powers, pleasures, influence, honours, life or
death. If a realized man also,
wishes to have any supernormal power, he, too, can have them
by proper methods.”
James Allen, an English writer of fame, says : “The
Kingdom of Heaven being established in the heart, the
obtaining of the material necessities of life is no more
considered, for, having found the Highest, all these things
are added as effects to cause the struggle for existence has
ceased and the spiritual, mental and material needs are
daily supplied from the Universal Abundance.” (A Book of
Meditations, May 22 ) Similarly, Vasistha thinks with regard to the prosperity
and protection of the liberated living man. “All miseries
leave him who puts on the world a value equal to that of a
straw, as snakes leave their old skin (slough). Him, from
whose heart emanates purity all around, the guardian-angels
of the world (Lokesas) protect and support, as they do the
entire Cosmos. “He, “who does
not seek anything particular, gets the Self and everything
in perfection and entirety.” In
IX, 22 of the Bhagavad-gita, Krsna also says that He Himself
looks after the worldly needs of His devotees. In fact, this life, the life of Liberation is the real
life. It is the best way of
living. It is the happiest life on the earth. He whose mind
sever gives up the vision of reality, “His is really the
beautiful and happiest life who
sees things rightly who never
feels that be has done anything whose mind is never attached
to anything who is
even under all circumstances who looks upon the world
with the eye of a witness, free from likes or dislikes, and
at peace in the heart who has
directed his mind within, after having come to know
everything rightly, and having given up all ideas of
desirable and avoidable who, having acquired the standpoint
of Truth, sportfully performs all worldly actions, although
he has, no desire for them who, moving in the world, is
neither. annoyed nor elated from whom good qualities emanate
all around, as white swans fly all around from a pure lake
having seen whom, having heard about whom, having met with
whom and having remembered whom, all creatures feel joy. As
the beauty of a tree increases immensely in the spring
season, so also the strength, the intellect and the lustre
or beauty of a man increases when he knows the Truth. All
enjoyments of life multiply in proportion with the increase
of detachment, as trees multiply
in the rainy season.” Having lived this kind of free, active
peaceful and happy earthly life as long as the
physical body lasted, the liberated individual acquires,
after the death of the physical body, the states of
“Disembodied Freedom”
(videha-mukti). Now he is not bound to be reborn. He
enjoys conscious identity with the Absolute in a bodiless
existence, and as such, he is the Brahman. So Vasistha says
: “As a gust of wind enters the motionless air, so, after
the physical body has been overtaken by death, the liberated
person enters the state of disembodied, Liberated one. The
disembodied liberated knows no
rising nor setting nor extinction. He is neither
being nor non being neither self
nor not-self. He is not far off from anything. This state is
called Mukti, Brahman and Nirvana. It is the most Perfect
state of Existence.” A question now may arise,
does the disembodied, freed person totally cease to
be an individual or does he continue to exist as such? According to the Advaitavada of Samkara, which is based
on the Upanisads, there occurs total emergence
of the liberated individual into the Absolute Brahman after
the death of the physical body. Vasistha, on the other hand,
does not regard total mergence as a necessary mark of
Liberation or Nirvana. The kernel of Liberation, according
to him is conscious realization of complete oneness with the
Brahman. It makes little difference whether this occurs in
an embodied state or in a disembodied one.
It is not necessary or compulsory that the liberated
individual should totally cease to continue as an
individual. He may or may not do so. Some freed sages
continue to exist as individuals, of their own accord, and
take part in the Cosmic activities, disseminate knowledge
and help other individuals in working out their Liberation.
Vasistha. Krsna and Buddha are some examples.
Speaking about the disembodied sage, therefore, Vasistha
says: having become a Visnu, he protects them,
having become a Rudra, he destroys them; having become a Sun, he
supplies heat to them. Having become Space, be holds
the atmosphere with all the gods, demons and sages within
it having become the Earth, he supports the creatures having become Flora, he
supplies fruits to all beings having become Fire,
he burns having become Water, he flows
rapidly having become a Moon, he
scatters nectar; having become Poison, he
kills having become the Ocean, he
surrounds the earth having become the Greatest Sun, he illuminates steadily
all the worlds and the particles composing it.”
A Comparative, Critical and
Synthetic Survey of The Philosophical Ideas of Vasistha as
Presented in the Yoga-Vasistha Maha-Ramayana
B. L. Atreya, M.A., D.Litt.,
Banaras Hindu University, Varanasi-5
1981
Moradabad (India)