The Jivanmukta is neither self-conscious in the psychological sense nor super-conscious; but consciousness itself — no more, no less. Nothing except consciousness really exists. Existence (Sat) and consciousness (Chit) are the names of the same reality, which is all, in which the world exists as a ring in the coiled serpent.
It is absurd to think that the Jivanmukta is conscious of the heaven above, and the world below. No such worlds exist. Mr Aurobindo Ghosh of Pondicherry of India called himself master of life and death and all the forces of nature. To a Jivanmukta both life and death are unreal. Who likes to entertain to dinner the son of a barren woman?
It is the annihilation of the empirical ego in the limited sense and not its extension in power and range of perception which means Jivanmukta. When the empirical egoity is identified with the infinite, allpervasive Brahman, it is said to be annihilated.
You may ask: “As Brahman is described as omnipotent and omnipresent, is not the Jivanmukta who is identified with Brahman omnipotent and omnipresent?”
Let us understand this point carefully. When the existence of the world is recognised as real for the sake of argument as a hypothesis, then Brahman is spoken of as omnipotent and omniscient. Because it is the creator and ruler of the world, if there is a world at all, then we say Brahman is omnipotent and omniscient. When Brahman is spoken of as pure consciousness and not in relation to the world, it is called Sat-Chit-Ananda. Even this definition, according to Vidyaranya Swami, is not positive. Sat means, says the great Swami, that it is not Asat or unreal.
The arguments by which Kant demolishes the proofs of the existence of God apply to any definition of Brahman also. The intellect cannot conceive of it. Any intellectual definition is tentative and not absolute.
The real truth is explained in the Avadhut Gita and the Ashtavakra Gita. Paramahansa Swami Rama Tirthaji is the true exponent of Vedanta and not the Bengali or German scholars of Advaita.
Has the Jivanmukta the power to grant a boon or curse or heal an impotent Mohammedan ruler? You might as well ask if he has the power to heal a dream leper or grant a boon to a dream devotee. Let us try to keep the Advaita of Shri Shankara pure. We are neither Maharishis nor Mahatmas, but pure Shiva, and so is everybody else in the world.
Somebody asked Swami Rama Tirtha whether a Mahatma performs miracles. He laughed at the stupidity of the enquirer. Magic is the basis of belief in Europe. He said in reply: “The miracle of a Jivanmukta is infinite love of truth, infinite compassion, infinite Shanti within and without. He lives to awaken people from the dreadful dream of duality to the truth of Advaita.”
Read the words of Shri Vasishtha and know the truth of the dream-like character of the empirical world.
If truth is ever given in human language, it is “Tat Twam Asi” and so forth. Sometimes the Jivanmukta allows the empirical consciousness to exist, like the memory of a dream, in order to show the way to liberation to others. But at the same time he is conscious of the truth: “All is Brahman.” Does not the learned professor of mathematics speak to children in their own language in order to teach them the high truth?
Let us demolish all the superstition of a Maharishi or a Theosophist Mahatma. Friends, “all is Brahman.” “None is really ignorant; none is really bound; none is really freed,” says Shri Sureshvara Acharya.
I have pity for the babbling children of Bengal. He who holds himself spiritually superior to anybody is blind and ignorant. “All is Shiva.”
If you do not understand the holy dictum “All is Brahman”, then purify your heart by discipline, devotion and selfless benevolence; but do not compromise with the holy truth. Do not be a slave to a worldly Mahatma, kind friends.
“All is Brahman.”