I am not a Jnani or in Sahaja samadhi, the incessant abidance in brahman taught by Shri Ramana. I do not know about anyone else.
Since in this thread
@shivsomashekhar often cites Shri Ramana, I am linking a valuable document from Shri Ramanasramam.
https://www.sriramanamaharshi.org/wp-content/uploads/2012/12/Gems.pdf
The book is worth reading, especially the chapters on 'Self Realization' and 'Jnani' that have direct relation to this thread. I have also extracted two passages from the book dealing with his teaching on 'Self Realization' and his comment on the state of a 'Jnani'. Both these show that our friend
@shivsomashekhar is attached to a particular view from POV of Jiva. He seems not to understand that as a body-mind called
@shivsomashekhar, he has no correct view of total freedom of Brahman to take up or discard names-forms.
Ramana on Jnani -- the realised (Chapter VII)
A JNANI HAS ATTAINED LIBERATION EVEN WHILE alive, here and now. It is immaterial to Him as to how, where and when He leaves the body. Some Jnanis may appear to suffer, others may be in samadhi; still others may disappear from sight before death. But that makes no difference to their jnana......
Illustrations are given in the books as to how a Jnani who is in the sahaja state intellect and who always sees only the Self, can move about and live in the world like everyone else. For instance,you see a reflection in the mirror, you know the mirror to be the reality and the picture in it a mere reflection. In order tosee the mirror, is it necessary that one should cease to see the reflection in it?
Or again take the screen illustration: There is a screen. Onthat screen first appears the figure of a king. He sits on a throne.Then before him in that same screen a play begins with variousfigures and objects and the king on the screen watches the playon the same screen. The seer and the seen are mere shadows on the screen, which is the only reality supporting these pictures. In the world also, the seer and the seen together constitute the mind and the mind is supported by, or based on, the Self.
Ramana on Self Realisation (Chapter VIII)
THE STATE WE CALL REALIZATION IS SIMPLY being oneself, not knowing anything or becoming anything.....
Mukti or Liberation is our Nature. It is another name for us. Our wanting mukti is a very funny thing. It is like a man who is in the shade voluntarily leaving the shade, going into the sun, feeling the severity of the heat, making great efforts to get back into the shade, and then rejoicing.....
It is false to speak of realization. What is there to realize? The real is as it is, ever. How to realize it? All that is required is this: We have realized the unreal, i.e., regarded as Real what is unreal. We have to give up this attitude........
The illustration given in the books is this: We dig a well and create a huge pit. The akasa (space) in the pit or well has not been created by us. We have just removed the earth which was filling the akasa there......
Effortless and choiceless awareness is our Real State. If we can attain It or be in It, it is all right. But one cannot reach It without effort, the effort of deliberate meditation. All the age- long vasanas (latent tendencies) carry the mind outwards and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For most people effort is necessary.....
When we have vikalpas (false concepts) and are trying to give them up, i.e. when we are still not perfected, but have to make conscious effort to keep the mind one-pointed or free from thought, it is Nirvikalpa Samadhi. When through practice we are always in that state, not going into samadhi and coming out again, that is the sahaja (natural) state. In sahaja one always sees oneself. He sees the jagat (world) as swarupa (Reality) orBrahmakara (form of Brahman). Eventually, what was once the means becomes itself the goal, whatever method one follows.Dhyana (meditation), jnana, bhakti and samadhi are all names for ourselves, for our Real State.
...
Self realisation, for most will require meditation practice and going through Nirvikalpa samadhi to attain Sahaja samadhi. Those who have already completed these tasks in previous lives may not require to traverse this path. And a Jnani can perfectly exist as the Self, while still in body observing the world as mAyA, without getting entangled like we do.
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May Ramana guide.