Signs of a realized seer (verses 426-445) :
426. On account of constant absorption in Brahman, freed from the sense of reality of external objects, only seemingly enjoying them when offered by others, like one sleepy or like a baby, perceiving the world as one seen in a dream and recognizing it only now and then, such a person is indeed rare. Such a person is the enjoyer of the fruits of infinite merits and is truly considered blessed and revered on earth.
427. That person of steady wisdom, having merged oneself in Brahman enjoys everlasting Bliss, without modification, and freed from all activity.
428. The type of mental activity which admits only the identity of the Self and Brahman, free from all limitations and devoid of duality, which is only concerned with pure Knowledge, is called the ‗illumination‘. One who has this steady illumination is known as a person of steady wisdom.
429. One who has steady wisdom, who experiences endless Bliss, who has forgotten the phenomenal world, that person is considered a jivan-mukta, one-liberated-while-living.
430. One who has merged oneself in the Brahman, yet is alert, but without the characteristics of wakefulness, whose Knowledge is free from desire, he is considered a jivan-mukta.
431. One whose concern about the world has been stilled, who has a body consisting of parts yet is without parts, whose mind is free from anxiety, he is considered a jivan-mukta.
432. The absence of concepts of "I" and "mine" even in his body which persists like a shadow—this is the indication of a jivan-mukta.
433. No thought for the enjoyments of the past, no thought for the future and indifference even for the present—this is the indication of a jivan-mukta.
434. Seeing everywhere with an eye of equality, this world riddled with elements possessing merit and demerit, characteristically different one from other---this is the indication of a jivan-mukta.
435. When confronted with things pleasant or unpleasant, to remain unperturbed in both cases, by maintaining equanimity—this is the indication of a jivan-mukta.
436. Constantly absorbed in experiencing the Bliss of Brahman, a disciplined person (yatih) entertains no distinctions of within and without---this is the indication of a jivan-mukta.
437. Free from the sense of "I" and "mine" with regard to the actions of the body, sense-organs etc. and living in a spirit of detachment---this is the indication of a jivan-mukta.
438. One who has realized that the Self is Brahman, affirmed by the scriptures and free from the bondage of becoming* (transmigration)---this is the indication of a jivan-mukta.
*Bondage of becoming (bavabandha). This is an important term in Indian philosophy and must be understood clearly. Hinduism takes the worldly existence (conditioned by time, space, and causality) as bondage. That is, the cycle of births and deaths is referred to as the ocean of samsara (bhavasaagar), i.e., ocean of repeated births and deaths and all that goes in between. To seek freedom from the bondage of becoming is considered to be the supreme end of life, the param-purushartha.
439. One who is free from the sense of "I" with regard to body, sense-organs etc., nor the concept of "this" with regard to other things, such a person is considered a jivan-mukta.
440. One who, through direct Knowledge, never sees any disctinction between the Self and Brahman and between the universe and Brahman, such a peson is considered to possess the marks of a jivan-mukta.
441. One who feels the same when his body is adored by the virtuous or tortured by the wicked, is considered a jivan-mukta.
442. A disciplined person in whom the sense-objects directed by others are received like flowing rivers into the ocean, producing no change because of his absorption in Existence Absolute, is truly liberated.
443. For one who has realised the essence of Brahman, there is no reaching out for sense-objects any more. If there is, then one has not realized Brahman because the senses still have an outgoing tendency.
444. If it is asserted that still there is attachment for sense-objects because of the momentum of past vasanas*, the reply is, "NO". For the vasanas get weakened when there is realization of oneness with Brahman.
445. such a realized one (in the presence of the mother of absolute Bliss, whatever be the previous worldly propensities, there are no more)
The propensities of even a downright rake are checked in the presence of his mother. So too, there are no more any worldly propensities in one who has realised Brahman, the Bliss Absolute.
427. That person of steady wisdom, having merged oneself in Brahman enjoys everlasting Bliss, without modification, and freed from all activity.
428. The type of mental activity which admits only the identity of the Self and Brahman, free from all limitations and devoid of duality, which is only concerned with pure Knowledge, is called the ‗illumination‘. One who has this steady illumination is known as a person of steady wisdom.
429. One who has steady wisdom, who experiences endless Bliss, who has forgotten the phenomenal world, that person is considered a jivan-mukta, one-liberated-while-living.
430. One who has merged oneself in the Brahman, yet is alert, but without the characteristics of wakefulness, whose Knowledge is free from desire, he is considered a jivan-mukta.
431. One whose concern about the world has been stilled, who has a body consisting of parts yet is without parts, whose mind is free from anxiety, he is considered a jivan-mukta.
432. The absence of concepts of "I" and "mine" even in his body which persists like a shadow—this is the indication of a jivan-mukta.
433. No thought for the enjoyments of the past, no thought for the future and indifference even for the present—this is the indication of a jivan-mukta.
434. Seeing everywhere with an eye of equality, this world riddled with elements possessing merit and demerit, characteristically different one from other---this is the indication of a jivan-mukta.
435. When confronted with things pleasant or unpleasant, to remain unperturbed in both cases, by maintaining equanimity—this is the indication of a jivan-mukta.
436. Constantly absorbed in experiencing the Bliss of Brahman, a disciplined person (yatih) entertains no distinctions of within and without---this is the indication of a jivan-mukta.
437. Free from the sense of "I" and "mine" with regard to the actions of the body, sense-organs etc. and living in a spirit of detachment---this is the indication of a jivan-mukta.
438. One who has realized that the Self is Brahman, affirmed by the scriptures and free from the bondage of becoming* (transmigration)---this is the indication of a jivan-mukta.
*Bondage of becoming (bavabandha). This is an important term in Indian philosophy and must be understood clearly. Hinduism takes the worldly existence (conditioned by time, space, and causality) as bondage. That is, the cycle of births and deaths is referred to as the ocean of samsara (bhavasaagar), i.e., ocean of repeated births and deaths and all that goes in between. To seek freedom from the bondage of becoming is considered to be the supreme end of life, the param-purushartha.
439. One who is free from the sense of "I" with regard to body, sense-organs etc., nor the concept of "this" with regard to other things, such a person is considered a jivan-mukta.
440. One who, through direct Knowledge, never sees any disctinction between the Self and Brahman and between the universe and Brahman, such a peson is considered to possess the marks of a jivan-mukta.
441. One who feels the same when his body is adored by the virtuous or tortured by the wicked, is considered a jivan-mukta.
442. A disciplined person in whom the sense-objects directed by others are received like flowing rivers into the ocean, producing no change because of his absorption in Existence Absolute, is truly liberated.
443. For one who has realised the essence of Brahman, there is no reaching out for sense-objects any more. If there is, then one has not realized Brahman because the senses still have an outgoing tendency.
444. If it is asserted that still there is attachment for sense-objects because of the momentum of past vasanas*, the reply is, "NO". For the vasanas get weakened when there is realization of oneness with Brahman.
445. such a realized one (in the presence of the mother of absolute Bliss, whatever be the previous worldly propensities, there are no more)
The propensities of even a downright rake are checked in the presence of his mother. So too, there are no more any worldly propensities in one who has realised Brahman, the Bliss Absolute.
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