Man in Bondage

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made from salt represents the man who merges his self in the universal and

all-pervading Self and becomes one with It. He is the liberated man. The second

doll from cloth represents the Bhakta (devotee) or the true lover of God, who is

full of Divine bliss and knowledge. And the third doll made of stone, represents

the worldly man who will not admit even a particle of true knowledge into his

heart."

Roman"> --------Sri

Ramakrishna Sivaya Namah

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heart."

--------Sri Ramakrishna

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mind never writhes under them and their antithesis. He is not a slave of his

moods; he is ever cheerful and peaceful. His higher excellences have been

perfectly unfolded; all divine attributes are fully awakened in him. Every one

of his weaknesses and limitations is burnt in toto. He shines in his own

pristine glory, in his own essential nature of divine consciousness. He

radiates peace and joy everywhere. The true greatness of a realised Yogi is

indescribable. His eyes are serene and steady, his actions perfect and holy,

his speech sweet and short, inspiring and impressive. His gait is magnanimous,

his touch purifying; his looks are merciful, gestures illuminating. He is

omniscient; he has intuitive transcendental knowledge and clear insight into

the very heart of all things and beings. You will experience a deep sense of

peace and harmony, great elevation and inspiration, in his presence. A man

who stands in water up to his neck has a twofold experience. His head is

exposed to the sun. He experiences both heat and cold. Such is the experience

of a Jivanmukta. He has double consciousness. He enjoys the bliss of Brahman

(God). He also has the experience of this world. He is like a man who knows two

languages. Just as the pot in which onion is kept emits a certain amount of

smell even when it is cleaned several times, so also, a small trace of

ignorance still remains in the mind of a Jnani even. The Jivanmukta has a

consciousness of the body in the form of a Samskara (impression in the

subconscious mind). That is the

reason why he eats and drinks. Though the instinctive mind with low desires is

destroyed, the Sattvic (pure) mind does not perish in the Jivanmukta.

SAMADHI JNANI AND VYAVAHARA JNANI The way of living of Jivanmuktas or sages

differs. One sage lives in a princely style. Bhagiratha lived this kind of

life. Another sage lives in a beggarly manner. One sage is always in a

meditative mood. He never works. He never talks. He lives always in seclusion.

Jada Bharata lived this kind of life. Another sage lives in a busy crowded

city. He plunges himself in service. He talks with the people. He delivers

lectures, holds religious classes, writes

books, etc. Sri Sankara led this kind of life. This is due to Prarabdha. Every

sage has his own Prarabdha. If all sages have the same kind of living and the

same kind of Prarabdha, this world will be like a prison. Variety in

manifestation is the nature of Prakriti. The Jnani who has desire for worldly

activities or Vyavahara and works in the world is a Vyavahara Jnani. The Jnani

who withdraws himself completely from the universe is a Samadhi Jnani.

Knowledge is the same in these two types of Jnanis. But the Samadhi Jnani

enjoys more Ananda (Bliss) than the Vyavahara Jnani. The Samadhi Jnani is one

who is ever absorbed in Brahman. He does

not see names and forms. The world has entirely vanished for him. He is quite

unable to work. He is a Muzub (a silent sage of the highest category). He is a

Paramahamsa. Food has to be thrust forcibly in the case of a Samadhi Jnani.

A Vyavahara Jnani will experience pain when his finger is cut, but a Samadhi

Jnani will not experience pain even a bit even if his leg is amputated. Sri

Sadasiva Brahman, a reputed Yogi, lived some one hundred and twenty years ago.

He was the author of ‘Atma Vilas’, ‘Brahma Sutras’ and various other works.

Once he was in Samadhi. The floods in the Cauveri river covered him up with

mud. For some months his body remained buried underneath the earth. The

agriculturists tilled the land and injured the head of the Yogi. Some blood

oozed out. They were quite astonished. They dug out the earth. Sadasiva

Brahman got up from his Samadhi and walked away. At some other time he entered

the Zenana of a Nawab quite naked while he was roaming about as an Avadhuta.

The Nawab got enraged and cut off his hand with a big knife. Sadasiva Brahman

went away with a laugh. The Nawab thought that the man should be a great Sage.

He took the maimed hand and followed the Sage. On the third day the Nawab said:

“O my Lord! I cut off your hand due to my foolishness. Kindly forgive me.”

Sadasiva simply touched the cut portion with the other hand. There was a new

hand. Sadasiva forgave the Nawab and blessed him. A Vyavahara Jnani sees

names and forms. A Vyavahara Jnani knows that this is Vishta (faeces), this is

Chandana (sandal paste); this is a fool, this is an intelligent man; this is an

Adhikari (a qualified person), this is a rogue, this is an honest man. But, he

is not

affected in his feelings. He is neither exalted when he gets success nor

depressed when he fails. He neither loves an honest man nor hates the rogue. In

this sense, he has Sama Drishti or equal vision. The desire for work in the

case of the Vyavahara Jnani is due to his Prarabdha. He uses his body and mind

as his instruments just as a carpenter uses his tools. While working, he has

not lost his Brahmic consciousness even for a second. He is settled always in

the Chaitanya Svarupa or pure consciousness. The Vyavahara jnani sees the

whole world within himself. He sees nothing outside, just as you do. He sees

through his Divya Drishti (divine perception) or Jnana Chakshus

(divine vision), and not through the physical eyes. A Jnani, with the help of

the powerful lens, the eye of Atman (the Self, God), sees the whole world with

all the details of creation. He sees the astral body, the causal body with its

Samskaras, the Pranic aura, psychic aura, magnetic aura, etc., of a man. It is

very difficult for a worldly man with practical Buddhi (intellect) to mentally

visualise how a Jnani sees the physical universe while he is working.

Sivaya Namah moka apparao <moka_apparao (AT) (DOT) co.in> wrote: Om namahsivaya

Respected Sir, Thanks for your nice words. Really it is a very good

comparison. However I

request you to kindly explain in detail about the first one i.e salt. Siva

Bhaktha M.ApparaSelvaratnam Selvakumar <selvauk (AT) (DOT) co.uk> wrote: Om

Namah Sivaya "There are three dolls- the first made of salt, the second

made of cloth, and

the third of stone. If these dolls are immersed in water, the first doll made of

salt will become dissolved and lose its form. The second doll made from cloth

will absorb a large quantity of water but retain its form. The third doll, made

of stone, will remain impervious to water. The first doll made from salt

represents the man who merges his self in the universal and all-pervading Self

and becomes one with It. He is the liberated man. The second doll from cloth

represents the Bhakta (devotee) or the true lover of God, who is full of Divine

bliss and knowledge. And the third doll made of stone, represents the worldly

man who will not admit even a particle of true knowledge into his heart."

--------Sri Ramakrishna

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