Netyjnd

Some schools accept the concept of self-realization or jivanmukta. Advaita, for example, is one such school. Not all schools accept this concept, so this question is limited in scope to only those schools that accept the concept of jivanmukta.

Now, the question is - is it possible for us to recognize whether a person is a jivanmukta or not? Do scriptures tell us any way to distinguish the true jivanmukta from the fraud? Or is it purely subjective? If it is purely subjective, then great (great in my subjective opinion) personalities like Ramakrishna, Ramana Maharshi will have to be placed at the same level as people like Nityananda, Vishwananda etc. Objectively speaking, both sets of people have their own followers who believe that their masters are self-realized. So how to resolve this issue of who is truly realized and who is fraud? Are there any scriptural statements that can help us in objectively knowing who is a true jivanmukta? Now, a particular scripture may say that a jivanmukta is equally disposed to praise and abuse, but strictly speaking, this cannot be objectively verified, because no one knows what is going on in the mind of the person.

Its a very good question. The Mundaka-Upanishad (2/2/9) describes what happens after illumination :

Bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare (2.2.9):

Meaning : The knots of the heart [ ignorance, desire and action] are broken at once by the rise of the knowledge of Brahman. All doubts are dispelled in one second. All the karmas will be destroyed. All the effects of karma that cause rebirth are burnt into ashes.

All these are only 'sva-samvedya' ie can be known only by the Illumined Soul. None can know it seeing Him or Her from outside.Its known within.

The realised souls very often roam around like Jada or an unmatta or a vala or a pisacha.

However to a deserving aspirant He discloses His True Self. Tantra mentions several qualities of a Real Guru that was in fact observed in the lives of the great saints you mentioned -- Sri Ramakrishna and Sri Ramana Maharshi.

1. 
   

   ye dattvA sahajAnandam haranti indriyajam sukham/sevyAs te guravah sishyair anye tyAjyah pratArakah (Kularnava-Tantra 13/97). Meaning : The real Gurus remove all attractions to sensual pleasures of the disciples by pouring in them supreme bliss.They alone should be worshipped by the disciples and others are just cheaters.

   
   




2. 
   

   dipa-darshana-mAtrena pranashyati yathA tamah/sadguror darshanAd devi tathA jnanam prakashate // (Ibid. 13/116). Meaning : Just like a lamp removes darkness instantly, just a vision of a (real) Guru jnana appears [in the heart of the disciple].

   
   




3. 
   

   yathA bahnisamipastham navanitam viliyate/ tathA pApam viliyate sadAcharya-samipatah// (Ibid.13/13). Meaning : as butter melts instantly when taken near fire, a Real Guru destoys all the sins of a disciple.

   
   

But all these would be revealed only to a deserving disciple .Tantra also mentions that illumination of someone can not understood by anyone else:

jnAnam Atmaa eva chidrupo jneyam Atmaiva chinmayah/vijnAta svyam eva AtmA yo jAnAti sa Atmabit. (Mahanirvana-Tantra 14/139).

Sri Krishna in Gita (2/55-61) provides the 'lakshana'-s of a 'Sthita-prajna'. Some of these may be revealed to those who can mix with them intimately. Gita also gives other characteristics of an illumined soul beautifully:

12.13 He who is not hateful towards any creature, who is friendly and compassionate, who has no idea of 'mine' and the idea of egoism, who is the same under sorrow and happiness, who is forgiving.

So anyone having an iota of desire or secterianism, bigotry or hatred is miles away from illumination. An aspirant must examine his Guru very carefully before becoming a disciple according to our scriptures. Also, just as a tree is known by its fruits, a real Guru can be known by His disciples.Please go through the detailed biographies of the close devotees/disciples of Sri Ramakrishna and Sri Ramana Maharshi or any other great saint and you will definitely get a clear idea about their Guru-s.

Dattatreya, among others, is an ideal example of a Jivanmukta. He was always associated with wine etc and a filthy lifestyle.

Why is that?

Because Jivanmuktas don't want the masses to come to them. As simple as that. Because their touch is enough to liberate others, but not everyone is ready for liberation yet.

Symptoms from Upanishads:

Like Svetaketu, Rbhu, Nidagha, Vrsabha, Durvasas, Samvartaka,
Dattatreya, and Raivataka, he has no visible emblem; he keeps his
conduct concealed; he acts as if he were a fool, a lunatic, or a
goblin; and, although he is sane, he behaves like a madman.

Narada Parivrajaka Upanishad, Chapter3

In these Upanishads, they are known as Paramhamsas. They always will hide their true identities. And, they will do everything so that people feel disgusted towards them.

His emblem and aim concealed, he should present himself to the people
as a madman or a simpleton even though he is a sage, and as a fool
even though he is wise. "Let him not do anything, say anything, or
think of anything whether it is good or bad. In this manner a sage
shall roam like a fool, finding his delight in himself.

Although he is sane, he behaves like a madman. He has no visible
emblem. He keeps his conduct concealed.

Paramhamsa Parivrajaka Upanishad, Chapter 5

So, we can not recognize such a person neither from his conduct, nor from what he is wearing.

Symptoms from VedAntic texts:

I'm using YogaVAshita here.

Dure munchati vandhumandhamiva yah sangAdbhujangAdiva |
TrAsam yo
vidadhAti vetti sadrisham bhogam cha rogam cha yah ||
... SwAntam
yasya samam sa mangalamihAmutrApi martyohashnute ||

He who forsakes all associations with friends like a blind, who is
afraid of associations with the masses like a snake, who sees the
pleasure (bhoga) and ailment (roga) as the same .. that wise man is
known to be liberated always.

YogaVAshishtaSAra, Tattva GyAna Prakarana, Verse 18

So, another pointed highlighted here is that he will avoid all associations with masses.

The commentator (on YogavAshishtaSArah) SwAmi DhireshAnanada comments on the nature and some features of the Jivanmuktah:

Andhavat:

Because he sees the world as not true he is like the blind (andha).

Jadavat:

Because he knows the inert nature of all the non-self entities like
bodies etc, he is Jadavat (inert).

Mukavat:

Since he resides in a state which is inexplicable (anirvachya pAda),
he is mukavat (dumb).

Unmattavat:

Since he wants to avoid association of all sorts, he behaves like a
mad man and hence is Unmattavat.

RAgadveshabhayAdinAmanurupam charannapi |
Yohantar-vyom-datyacchah
sa jivanmukta ucyate ||

Who, although is clear like the Akasha from the inside, shows from
outside, attraction towards food etc, anger towards the wicked, and
fear (towards snakes, tigers etc) is known to be a Jivanmukta.

Laghu YogavAshita 5.93

Symptoms from the Tantras:

I'm using KulArnava Tantram. In chapter 9 of this scripture, Lord Shiva describes the features of the Yogis who have attained self-realization. They are known as the Kula-Yogis in the text.

Yogino vividhairveshairnarAnAm hitakArinah |
Bhramanti
prithivimetAmavigyAta-swarupinah ||

Acting in a way that is beneficial to the human beings, these Yogis move about in different
forms, always concealing their true nature. 66

Sakrinnai-vAtma-vijyAnam kshapayanti kuleswari |

Unmatta-muka-jada-vannivasellokamadhyatah ||

O Goddess of the Kulas, they are never detached from the Knowledge of
the Self but amongst the masses, they behave like a mad, a dumb or an
inert person. (67)

AlakshyA hi yathA loke vyomni chandrArkayorgatihi |
NakshtrAnAm
grahAnAncha tathaiva kulayoginAm ||

In this world, the movement of the Kula Yogis are unnoticed (that is their real movement is hidden from us) just as
the movements of the sun, the moon and the stars in sky are unnoticed.
(68)

Asanta iva bhAshante charantyagyA iva priye |
PAmarA iva
drishyante kulayoga-vishAradAh ||

O Beloved -- The Kula Yogis speak like the bad people, roam like the
idiots (ignorant) and appear as cheats (to others). (70)

Muktohapi vAlavat kriret kulesho jada-vaccharet |

Vadenn-unmatta-vavidvAna kuloyogi ||

O Great Goddess --- although the Kulayogi is liberated, he plays like
a child, behaves like an inert and talks like a mad man. (72)

YathA hasati lokahayam jugupsati cha kutsati |
Vilokya durato yAti
tathA yogi pravartate ||

The Yogis must behave in a manner so that people laugh at them, despise them, censure them and stay away from them. (73)

So, in short, it is NOT POSSIBLE to recognize a true Jivanmukta. Because, they will hide their true nature for sure. Moreover, their movements are also concealed from us.

Therefore, to think a religious personality, who is always surrounded by thousands of his well-wishers/followers and who lives in our society amidst the masses, well-dressed up, hugely popular among the masses, well-known, to be a Jivanmukta, is spiritual immaturity at it's best.