8b). Ishavasya Upanishad – Enlightened one (jivanmukta)

To a knower all beings become one with his Atman, there cannot be any delusion. What grief is there when he sees everywhere oneness ?

Q8-1). What is the state of enlightened one ( jivanmukta) ?

     One who has knowledge of SELF transcends is freed from SELF ignorance. He is established in bliss of  SELF (Atman).

   One who has realized the SELF sees the variety and multiplicity in the world with eyes of wisdom. SELF is of the nature of sat-chit-ananda (existance-consciousness and  bliss).  Existance aspect of SELF is reflected in all material nature both living and non living as ” is ness”. The tree “is”, the moon “is” etc.   All that exists is seen in the light of awareness (Atmajyothi) which is chit aspect of reality.  SELF in all living beings is manifest as ” I am” – existence consciousness.

   There is essential unity in all the world of multiplicity and variety. Formless SELF appears as Form. Water appears as wave. One who realizes the underlying essential unity of the phenomena, he is freed from attachment and suffering.  Moha is attachment to the form. Since forms keep changing, attachment causes suffering in case of ignorant. Neither attachment nor suffering is experienced by the enlightened one. Upanishad states emphatically ” tarati sokam atmavit  – Knower of SELF crosses sorrow”

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यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७॥
Yasmin sarvani bhutani atmaiva bhut vijanataha tatra ko mohaha kaha shokaha ekatvamupashyatah ||7||

Yasmin=when or in which Self, sarvāṇi bhūtāni= the same (already mentioned) beings of all kinds, ātma eva abhūt= became one’s own self, through right perception, vijānataḥ = (to the knower) of Reality. tatra= then or in such Self, ko mohaḥ kaṣṣokaḥ = (what delusion and what sorrow?). Sorrow and delusion are for one that does not understand the source of desire and activity but not to one that realises the unity of Self, pure and resembling space. The third pāda by calling in question and denying the possibility of sorrow and delusion which are the result of nescience, indicates (so far as the knower is concerned) the absolute cessation of worldly existence together with its cause.