In the Gita, the terms Mumukshu, Stitaprajna, Brahma Jnani, Kshetrajna and Gunatita, signify the state of a jnani. Only very rarely does a jivatma evolve into a jnani, says Krishna. The few who try to attain it soon realise that much effort and time and, above all, the grace of God are indispensable in this path, pointed out Srimati Rukmini Ramamurthy in a discourse.
Desire for moksha takes root in the jivatma very gradually and through many births. This happens when he knows the true worth of laukika ananda as always mixed with sorrow and begins to renounce it with determination. A mumukshu is bent on achieving salvation and will not compromise at any cost. So intent is he on his goal that he lives life like a person who runs desperately in search of water when his head has caught fire. He will not succumb like those who, owing to ignorance, get involved in acts motivated by personal gain.
A Stitaprajna is one who has controlled the desires arising in his mind and is able to fix his mind in the atma and meditate on the nature of the subtle atma. The Brahma Jnani views the presence of the Almighty in all aspects of creation and is able to maintain equanimity at all costs.
The Kshetrajna intuitively perceives the eternal indwelling truth in creation that is too subtle to be known. The Gunatita is one who has learnt to free himself from the gunas that bind all creation.
When the atma swaroopa as the essence of eternal consciousness and bliss is revealed within oneself, the jivatma will remain determined to hold on to it. Guided by this wisdom, his acts are aimed only towards salvation. As long as one acts with attachment, one will have to face the consequences; but the jnani works without attachment and the fire of his jnana burns away the effects of his acts.
