Mukti possible with body in worldly life

One may wonder as to whether it is possible to attain the release while living with body in this world. There is a general notion that mukti may be achieved in full and complete form only after death. The siddhanta shastras proclaim the other way. They affirm that mukti in complete shape is attainable during this present life itself.

Dr. H. W. Schomerus states thus:

“Good deeds bring about higher births, evil deeds lower births. But by virtue of worshiping the Supreme and by the jnana thus achieved, a self may prevent both sorts of rebirth, never more to enter this world or the underworld or the world above; but achieve mukti here and now”.^[1]

The self, having been showered with Pati Jnana and leaving this earth due to death, shall attain ParaMukti i.e. of higher form and get release, but when the self completely gets released due to showering of Divine Grace in this world itself, it is called jivanmukta . It gets released from bondage but is living in this world with Divine Grace.^[2]

A doubt may arise as to why the self released from bondage and showered with Grace is not removed from this world. Here the law of karma comes into play. The results of the previous karma allocated to him during this birth—Prarabdha karma—should be consumed by it during this birth itself. If at the time of release of the self, a part of Prarabdhakarma remains unconsumed, the self is required to remain in this world in order to consume the same and get rid of it. Only then it can attain Para mukti . This is similar to burying roasted seeds in land which will not allow the seed to grow to become a plant.

This argument leads us to conclude that a jivanmukta must be active in the world. This will make him to return to swirling process of unhappiness and happiness so that he may not enjoy the Supreme Bliss. It may seem so, but it is not actually so. Whenever prarabdha karma affects him, he withdraws his senses inwards like a tortoise. He suffers the pain painlessly and enjoys the joy as though there is actually nothing to rejoice. He surrenders everything to Lord Shiva as though he has nothing to suffer or enjoy.^[3]

While in the body, he enjoys the happiness of communication with Shiva within. If something from outside disturbs him, he recedes to the furthermost corner and stays there enjoying Bliss until the danger is past and the problem due to the prarabdha karma is resolved. Thus he experiences nothing of what is happening around him or because of him. Sin no longer comes into play. If Jivan mukta does something that appears sinful, it is only because prarabdha karma required that action to be carried out. Jivan mukta is not personally involved in it.^[4]

Here the ingenious ideology of Umapati Shivam in Unmai Neri Vilakkam is also to be emphasized, wherein he says that such jivanmukta will not adhere to commitments of sin and if at all it happens, it will be a rare occasion warranted by the law of karma. Some may again ask a very valid question as to whether a mere life of dharma—of action and enjoyment—does not bring about the attitude of self-surrender with an equanimous frame of mind. Dr. Sivaraman says that “virtue is surely to be preferred to vice but there is nothing intrinsically good about virtue itself until it is recognized as Grace. As long as that virtue keeps the self in bondage to moral egoism—hindering its approach to jnana—there is little to choose between virtues and vices. They are like gold and iron fetters. The only chance of escaping from this vicious circle seems to be to act with skill -regarding both good and evil alike without attachment -without performing virtue with a view to obeying the law or eschewing evil for fear of transgression; in other words, one should submit to Grace and act in dedication to Pati .^[5]

Hence it is hereby emphasized very clearly that the austerities or asceses (self-discipline) are to be performed as a “tapa ” conducive to the goal of knowledge–God knowledge or Pati Jnana . These practices of tapas are necessarily directed to Lord only and each one becomes “Shiva Punya ”. One may invoke God by offering Vedic sacrifices, but all these acts may, at the most, become pashu-punya only and these are performed towards “pashu-Gods ” only. They are all performed with attachment and not towards Lord Shiva. Even if it is performed towards Shiva, it shall not amount to Shiva punya with Pati jnana because of the fact that these performances are attached with some sort of fetter and thereby chains the self so as not to get release from bondage. Again it is emphasized that Shaiva Siddhanta does not advocate renunciation of work as a means for reaching Pati jnana . Active life of sakala avastha should have the very purpose of service rather than duty, with no bearing of the doer’s egoism, with total conscious surrender of all actions to Pati , the Lord Shiva. Hence the jivan mukta shall necessarily follow the path of virtues (very well explained in Tirukkural as above).

This chapter explains the concept of liberation according to Shaiva Siddhanta and also according to other doctrines. The reasons for refuting the concept in other doctrines as explained by Umapati Shivam have also been stated. In Unmai Neri Vilakkam, he has explained the concept of Dasha Karyam (ten stages) which leads the self to attain liberation as per Shaiva Siddhanta. The same concepts are explained within three main stages by Umapati Shivam in Shivaprakasham. Three main stages presented by Meikandar in Shivajnana bodam have also been explored for further enlightenment.The concept of a human being living in this world in liberated condition as well as his greatness and excellence while leading this worldly life as narrated by Umapati Shivam has also been brought out.

Footnotes and references:

[1]:

Schomerus.H. W.,Shaiva Siddhanta , 365.

[2]:

Punniyame nokkuvikkum pavangizhnukkum
Punniyanaip pusietha punniyatthi nale
Nanniyagna natthina lirandinaiyu marutthu
Gnalamodu kizhmelu nanna nagi
Ennumiga logatthe mutthiperu mivanra
Nengezhilen gnayiremak kendrukurai vindrik
Kannudhara niraivadhanirk kalandhu kayam
Kazhindhakka lengumaik karudharanponirpan.—Shivajnana-Siddhiyar-Supakkam 283.
Mummai dharum vinaigal mulavam mudharivarkku Ammaiyum immaiye am.—Tiruvarutpayan 99.

[3]:

Pulan adakkith thammudharkanpukkuruvar;
podhar dhalamnadakkum amai dhaga.—Tiruvarutpayan 94.

[4]:

Yedhenum kalamumam edhenum dhesamumam
Edhenum thikka sanamumam-edhenum
Seidhal oruvalumam seiyyach cheyaladhanaich
Cheiyyamal seiyum bozhudhu.—Tirukkalitrupadiyar 60.

[5]:

Sivaraman.K., SPP , 391.