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Thread: Moksha - Chiranjeevi - Difference

  1. #11
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    Post Re: Moksha - Chiranjeevi - Difference

    Namaste,

    A cirañjIvI (ciraMjIvI, cirajIvI) is long-lived or eternal, and the term is applied to viSNu, and to the saptaRSi, and especially those of the sAvarNi manvantaram (strictly the eighth manvantaram, which is to come; but generally indicating all future manvantarANi), and also to mArkaNDeya RSi.

    The saptaRSi of the (eighth) sAvarNi manvantaram will be: vAsiSTha vyAsa, bhAradvAja ashvatthAma, gautama kRpAcArya, bhArgava rAma, vaishvAmitra gAlava, Atreya dIptimAn, and kAshyapa ruru.

    But the title cirañjIvI is also given to a popular group of seven immortals, including: vyAsa, ashvatthAma, kRpAcArya, parashu rAma, vibhISaNa, hanumAn, and bali.

    Añjaneya was born from cira añjanA, and so hanumAn is cirAñjaneya.

    añjanam refers to an equivocal expression, a double entendre or pun; and añjana and jyeSThA (the ancient shakti of the south-west, the realm of nirRti and nAgAH) are both names used to indicate a small house-lizard.

    And bali is the name of indra in the sAvarNi manvantaram.

    There is much punning and word-play in the tale of Añjaneya, and the cirañjIvI hanumAn (the prANAtman or vital-breath) is a favorite rhetorical device. hanumAn represents the pañcaprANa, the pañcabhUta, and the immortal pañcAkshara; hanumAn delivers the punch-line, and indeed, hanumAn is the pañca itself, the ancient pAshupatAstra of shiva.

    The mythic assemblage of seven cirañjIvinaH is obviously based on the seven sAvarNi RSayaH, but with a southern slant (including hanumAn and vibhISaNa, and rAma in his axe-wielding mode).

    In the sense that cirañjIvI is applied to viSNu, it is synonymous with avatAra (this seems to be the sense Atanu has taken), and thus any notion of attaining moksha is inappropriate, and the avatAra is born cirañjIvI. In other cases, however, the title refers particularly to the saptaRSi, and other immortalized mortals who are also expected to reappear (from the clouds, or from a cave in the himalaya) in a subsequent age.

    In general, a cirañjIvI RSi has considered the veda with mImAMsA and sAMkhya, while a mokshI siddha has considered the AtmA with vedAnta and yoga.

    And then there are the cirañjIvI siddhAH who dwell as virtual immortals in bhuvarloka by their own siddhi (generally attained with tantra, which is heavily influenced by the alchemical logic of vaisheSika); although, unlike the RSayaH of maharloka, they do not live beyond the end of a kalpa.

    At the conclusion of each kalpa, such aerial cirañjIvI will either have moksha and finally ascend to brahmaloka, or their souls will again be returned to the earth of mRtyuloka (i.e. bhUloka, the mortal realm) during the next kalpa. This is the pattern for last judgment, and mortal existence itself is the archetype for descent to hell.

    And the best prescription for immediate moksha (avoiding the purgatory of bhuvarloka, and the dualistic risk of final judgment) is a perfect blend of vedAnta, yoga, and nyAya, which all boils down to jñAna yoga .

  2. #12

    Smile Re: Moksha - Chiranjeevi - Difference

    And the best prescription for immediate moksha (avoiding the purgatory of bhuvarloka, and the dualistic risk of final judgment) is a perfect blend of vedAnta, yoga, and nyAya, which all boils down to jñAna yoga . [/quote]

    Om Shirdi Sai Ram.
    Namaste Srabhanga.
    It was informative reading.
    Though I am not well versed with Bhagavad Gita, I was given to understand that one may attain moksha (attain the Lotus feet of Lord Krishna) by following any one of the Yogas.
    1)Karma Yoga
    2)Raja Yoga
    3)Bhakti Yoga
    4)Jnana Yoga.

    Then how does Vedanta,Yoga and Nyaya boils down only to Jnana Yoga?

  3. #13
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    Post Re: Moksha - Chiranjeevi - Difference

    Namaste Arvind,

    I have only considered jñAna as the essence of the best prescription, and have not suggested that other approaches will not (eventually) lead to moksha.

    But if immediate moksha is the goal, then the bhagavadgItA suggests the following conditions (which provide a fundamental description of jñAna yoga):

    sparshAnkRtvA bahirbAhyAMshcakshushcaivAntare bhruvoH |
    prANApAnau samau kRtvA nAsAbhyantaracAriNau ||5.27||
    yatendriyamanobuddhirmunirmokshaparAyaNaH |
    vigatecchAbhayakrodho yaH sadA mukta eva saH ||5.28||


    “Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the prANa and the apAna breaths flowing within the nostrils, he who has brought his senses, mind, and intellect, under control, intent on moksha and free from desire, fear, and anger, such a contemplative soul is ever mukta.”

  4. #14
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    Re: Moksha - Chiranjeevi - Difference

    Quote Originally Posted by sarabhanga View Post
    sparshAnkRtvA bahirbAhyAMshcakshushcaivAntare bhruvoH |
    prANApAnau samau kRtvA nAsAbhyantaracAriNau ||5.27||
    yatendriyamanobuddhirmunirmokshaparAyaNaH |
    vigatecchAbhayakrodho yaH sadA mukta eva saH ||5.28||


    “Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the prANa and the apAna breaths flowing within the nostrils, he who has brought his senses, mind, and intellect, under control, intent on moksha and free from desire, fear, and anger, such a contemplative soul is ever mukta.”
    Namaste Sarabhanga.

    The word "sparshAn" is to be translated as "perceptions". These shlokas describe a path to nimIlana-samAdhi, in which no outer world is perceived.
    In a contrast to this, Agamic texts usually put stress on unmIlana-samAdhi, which is kind of more natural path.

  5. #15

    Re: Moksha - Chiranjeevi - Difference

    Quote Originally Posted by Arvind Sivaraman View Post
    Om Shirdi Sai Ram.
    Namaste Sarabhanga and Yajvan,
    1)What would be the means of attaining Moksha?
    I too, am interested in the question of Moksha and if you don't mind, I would like to share my thoughts here.

    I think realisation or Moksha is nothing but constant awareness of the conciousness in a person by that person. So the means would be to try and constantly be aware of a higher principle inside oneself that is pure awareness. When one is able to seperate constantly and effortlessly the awareness from the mind, intellect and ego, I think that person has attained Moksha or liberation.
    Silence is more musical than any song

  6. #16
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    Re: Moksha - Chiranjeevi - Difference

    Hmm.. I was under a Chiranjeevin is just a "long-lived" person, NOT immortal! A person who has attained moksha is free from death and rebirth. However a chiranjeevin may live a relatively long existence, but is not free from death/rebirth.

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