[Advaita-l] Re: moksha (Badisa)---jivanmukta/videha mukti answered here
TONY VERMA
brahman1008 at hotmail.com
Tue Aug 23 20:51:59 CDT 2005
>Muktika Upanishad
Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai
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Om ! That (Brahman) is infinite, and this (universe) is infinite. The
infinite proceeds from the infinite. (Then) taking the infinitude of the
infinite (universe), It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me ! Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
I-i-1-6. In the beautiful city of Ayodhya, in the centre of a pavilion
set with gems, together with Sita, Bharata, Lakshmana and Satrughna, was
Rama seated, glorified day and night by sages like Sanaka, Vasistha and Suka
as well as other devotees, unchanging witness of thousands of modifications
of the intellect, delighted in contemplating his own form. At the end of
this Samadhi, Hanuman asked with devotion, ‘O Rama, you are the supreme
being, of the nature of Sat, Chid and Ananda. I desire to know your nature
truly for liberation. Please tell me how I can be released from bondage
without strain.
I-i-7-14. Rama: Well asked. I shall tell you. I am well established in
Vedanta.
Hanuman: What is Vedanta and where is it ?
Rama: The Vedas in all their great extent are my breath, Vedanta is well
grounded in them, like oil in sesamum.
Hanuman: How many are the Vedas and how many branches do they have ? Of
these what are the Upanishads ?
Rama: Vedas are four, Rig-Veda etc., many branches and Upanishads exist
in them. Rig-Veda has 21 branches and Yajus has 109. Sama has 1000 and
Atharva has 50. Each branch has one Upanishad. Even by reading one verse of
them with devotion, one gets the status of union with me, hard to get even
by sages.
I-i-15-17. Hanuman: Rama, sages speak differently: some say there is only
one kind of liberation. Others say it can be got by worshipping your name
and by the Taraka mantra at Kashi. Others speak of Sankhya-Yoga and
Bhakti-Yoga, the enquiry into Vedanta-Vakyas etc.
I-i-18-23. Rama: Liberation is of four kinds: Salokya etc. But the only
real type is Kaivalya. Anybody even though leading a wicked life, attains
Salokya, not other worlds, by worshipping my name. Dying in the sacred
Brahmanala in Kashi, he will get the Taraka-mantra and also liberation,
without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter
the Taraka-mantra in his right ear. He gets Sarupya with me as his sins are
washed away.
The same is called Salokya and Sarupya. Persevering in good conduct, with
mind fixed upon me, loving me as the Self of all, the twice-born gets nearer
to me – This is called the three forms of liberation. Salokya, Sarupya and
Samipya.
I-i-24-25. Meditating on my eternal form as prescribed by the Teacher,
one will surely achieve identity with me like the insects changing into the
bee. This alone is the liberation of identity (Sayujya) yielding the bliss
of Brahman.
All these four kinds of Mukti will be got by worshipping Me.
I-i-26-29. But by what means is the Kaivalya kind of Moksha got ? The
Mandukya is enough; if knowledge is not got from it, then study the Ten
Upanishads. Getting knowledge very soon, you will reach my abode. If
certainty is not got even then, study the 32 Upanishads and stop. If
desiring Moksha without the body, read the 108 Upanishads. Hear their order.
I-i-30-39.
1. Isa
2. Kena
3. Katha
4. Prasna
5. Munda
6. Mandukya
7. Taittiri
8. Aitareya
9. Chandogya
10. Brihadaranyaka
11. Brahma
12. Kaivalya
13. Jabala
14. Svetasva
15. Hamsa
16. Aruni
17. Garbha
18. Narayana
19. Paramahamsa
20. Amritabindu
21. Amritanada
22. Atahrvasirah
23. Atharvasikha
24. Maitrayini
25. Kaushitakibrahmana
26. Brihajjabala
27. Nrisimhatapini
28. Kalagnirudra
29. Maitreya
30. Subala
31. Kshurika
32. Mantrika
33. Sarvasara
34. Niralamba
35. Sukarahasya
36. Vajrasuchika
37. Tejobindu
38. Nadabindu
39. Dhyanabindu
40. Brahmavidya
41. Yogatattva
42. Atmabodha
43. Naradaparivrajaka
44. Trisikhi
45. Sita
46. Yogachudamani
47. Nirvana
48. Mandalabrahmana
49. Dakshinamurti
50. Sarabha
51. Skanda
52. Tripadvibhuti-Mahanarayana
53. Advayataraka
54. Ramarahasya
55. Ramatapani
56. Vasudeva
57. Mudgala
58. Sandilya
59. Paingala
60. Bhiksu
61. Mahat
62. Sariraka
63. Yogasikha
64. Turiyatita
65. Sannyasa
66. Paramahamsaparivrajaka
67. Akshamalika
68. Avyakta
69. Ekakshara
70. Annapurna
71. Surya
72. Akshi
73. Adhyatma
74. Kundika
75. Savitri
76. Atma
77. Pasupata
78. Parabrahma
79. Avadhutaka
80. Tripuratapini
81. Devi
82. Tripura
83. Katharudra
84. Bhavana
85. Rudrahridaya
86. Yoga-kundali
87. Bhasma
88. Rudraksha
89. Ganapati
90. Darsana
91. Tarasara
92. Mahavakya
93. Panchabrahma
94. Pranagnihotra
95. Gopalatapini
96. Krishna
97. Yajnavalkya
98. Varaha
99. Satyayani
100. Hayagriva
101. Dattatreya
102. Garuda
103. Kalisamtarana
104. Jabali
105. Saubhagyalakshmi
106. Sarasvatirahasya
107. Bahvricha
108. Muktika
I-i-40-43. These destroy three kinds of Bhavana (regarding) body, senses
and mind respectively as identified with Atman. The best of Brahmanas will
become Jivanmuktas if they study upto the destruction of Prarabdha, these
108 Upanishads from a Guru along with the Shanti-pada. Then, in course of
time they will get Vedeha-mukti, surely.
I-i-44-52. These 108 are the essence of all Upanishads and can cut away
all sins by merely hearing once. These cause release whether read with or
without knowledge. One may give away a kingdom, wealth etc., to one who
asks, but not these 108 to just anyone – to an unbeliever (nastika),
ungrateful, of bad conduct, one against devotion to me, deluded by wrong
scripture or lacking devotion to the Guru.
But they shall be taught to one devoted to service, devotee, of good
conduct, birth and wisdom. He should be well tested. A Rik verse on this:
the goddess of knowledge came to a Brahmana and said ‘Protect me, I am your
treasure, do not teach me to one who is jealous, dishonest and deceitful –
then I shall powerful, but give it to one who is learned, careful, wise and
celibate, after examining him’.
I-ii-1. Then Maruti asked Sri Ramachandra thus: Please relate to me
separately the Shanti-mantras of the different Vedas, Rig etc.
Sri Rama then said: "My speech rests on my mind … " [Vanme-Manasi….].
This is the Shanti-mantra of the following ten Upanishads forming part of
the Rig-Veda:
1. Aitareya
2. Kaushitakibrahmana
3. Nadabindu
4. Atmabodha
5. Nirvana
6. Mudgala
7. Akshamalika
8. Tripura
9. Saubhagyalakshmi
10. Bahvricha
I-ii-2. "That (which lies beyond) is full" [Purnamada ….] – and so on:
This is the Shanti-mantra of the following Nineteen Upanishads, forming part
of the Sukla-Yajur-Veda:
1. Isavasya
2. Brihadaranyaka
3. Jabala
4. Hamsa
5. Paramahamsa
6. Subala
7. Mantrika
8. Niralamba
9. Trisikhibrahmana
10. Mandalabrahmana
11. Advayataraka
12. Paingala
13. Bhiksu
14. Turiyatita
15. Adhyatma
16. Tarasara
17. Yajnavalkya
18. Satyayani
19. Muktika
I-ii-3. "May (the Brahman of the Upanishads) protect us both"
[Sahanavavatu …] – and so on: This is the Shanti-mantra of the following
Thirty-Two Upanishads, forming part of the Krishna-Yajur-Veda:
1. Kathavalli
2. Taittiriyaka
3. Brahma
4. Kaivalya
5. Svetasvatara
5. Garbha
6. Narayana
7. Amritabindu
8. Amritanada
9. Kalagnirudra
10. Kshurika
11. Sarvasara
12. Sukarahasya
13. Tejobindu
14. Dhyanabindu
15. Brahmavidya
16. Yogatattva
17. Dakshinamurti
18. Skanda
19. Sariraka
20. Yogasikha
21. Ekakshara
22. Akshi
23. Avadhuta
24. Katharudra
25. Rudrahridaya
26. Yoga-kundalini
27. Panchabrahma
28. Pranagnihotra
29. Varaha
30. Kalisamtarana
31. Sarasvatirahasya
I-ii-4. "May the unseen powers nourish" [Apyayantu ….] – and so on: This
is the Shanti-mantra of the following Sixteen Upanishads forming part of the
Sama-Veda:
1. Kena
2. Chandogya
3. Aruni
4. Maitrayani
5. Maitreya
6. Vajrasuchika
7. Yogachudamani
8. Vasudeva
9. Mahat
10. Sannyasa
11. Avyakta
12. Kundika
13. Savitri
14. Rudrakshajabala
15. Darsana
16. Jabali
I-ii-5. "May we hear with our ears the auspicious truths of the Vedanta"
[Bhadram-Karnebhih…] – and so on: This is the Shanti-mantra of the following
Thirty-One Upanishads of the Atharva-Veda:
1. Prasna
2. Mundaka
3. Mandukya
4. Atahrvasiras
5. Atharvasikha
6. Brihajjabala
7. Nrisimhatapini (Purvottara)
8. Naradaparivrajaka
9. Sita
10. Sarabha
11. Tripadvibhuti-Mahanarayana
12. Ramarahasya
13. Ramatapini (Purvottara)
14. Sandilya
15. Paramahamsaparivrajaka
16. Annapurna
17. Surya
18. Atma
19. Pasupatabrahmana
20. Parabrahma
21. Tripuratapini
22. Devi
23. Bhavana
24. Bhasmajabala
25. Ganapati
26. Mahavakya
27. Gopalatapini (Purvottara)
28. Krishna
29. Hayagriva
30. Dattatreya
31. Garuda
I-ii-6. Men who are seekers after Liberation and well-equipped with the
four requisite means ! Approach properly, with gifts in the hands, a good
teacher who is dedicated, belonging to a good family, well-versed in the
Vedas, interested in the scriptures, of good quality, straightforward,
interested in the welfare of all creatures, compassionate and learn in the
prescribed manner the one hundred and eight Upanishads; study them through
listening, reflection and deep absorption continuously; the accumulated
Karmas will be dissolved, the three kinds of bodies (gross, subtle and
causal) are abandoned and like the ether of the pot when released from its
Upadhi, rise to the level of fullness called Videha-mukti. This indeed is
the Absolute Liberation (Kaivalya-mukti). That is why even those in the
Brahma-loka, get identity with Brahman after listening to the Upanishads
from his mouth. And for everyone Absolute Liberation is stated to be
(attainable) only through knowledge; not through Karma rituals, not through
Sankhya-Yoga or worship. Thus the Upanishad.
II-i-1. Then Hanuman asked Ramachandra: What is this Jivanmukti,
Videha-mukti ? What is the authority, means of success and purpose ? Rama
said: For a person there is bondage from doer-ship, enjoyer-ship, pleasure,
pain etc., -- their prevention is liberation in the body. Videha-mukti
(liberation without the body) is from the destruction of Prarabdha
(operative) karma, like the space in a pot released from the conditioning
(enclosing) pot. For both the authority is the 108 Upanishads. The purpose
is eternal happiness through the stopping of the misery of doer-ship etc.
This can be achieved by human effort just as a son is got by putra-kama
sacrifice, wealth by trade etc., and heaven by jyotistoma.
II-ii-1-9. There are these verses: Human effort is said to be of the two
kinds: For and against the Shastras – the former gives disaster, the latter
the ultimate reality. True knowledge does not come to one from latent
impressions through the world, Shastras and the body. Such impressions are
two-fold: good and bad; if you are induced by the good, you shall reach me
gradually but quickly; the bad ones involved lead to trouble and should be
overcome with effort. The river of impression flowing through good and bad
paths, must be turned into the good path with human effort – One should
fondle the mind-child with human effort. When by means of practice, good
impressions arise, then the practice has been fruitful. Even when this is in
doubt, practice only the good tendencies – there shall be no fault.
II-ii-10-15. The destruction of impressions, cultivation of knowledge and
destruction of the mind, when practised together for long will yield fruit.
If not practised together, there will be no success even after hundreds of
years, like mantras which are scattered. When these three are practised
long, the knots of the heart surely are broken, like lotus fibre and the
stalk. The false impression of worldly life is got in a hundred lives and
cannot be destroyed without long practice. So avoid desire of enjoyment as a
distance with effort and practise the three.
II-ii-16. The wise know that the mind is bound by the impressions, it is
liberated when released well from them. So, O Hanuman, practice the
destruction of mental impression, quickly.
II-ii-17-18. When impressions die out, the mind becomes put out like a
lamp. Whoever gives up impressions and concentrates on Me without strain, he
becomes Bliss.
II-ii-19-23. Whether he concentrates on actions or not, when he avoids
all the desires of the heart, he is doubtlessly liberated. He has nothing to
gain from action or inaction. If his mind is not freed from impressions even
Samadhi and Japa cannot give fruit. The highest place cannot be got without
silence free from impressions. Sense organs like the eye go towards external
objects without voluntary impression but because of the latent impression
just as the eye falls voluntarily without attachment on external objects, so
the man of wisdom operates in work.
II-ii-24-31. The sages know that Vasana comprises all objects generated
by creative faculty of the mind in attaining or avoiding them. The very
unsteady mind which is the cause of birth, old age and death is generated by
desire for objects in excess. By the influence of Vasana there is the
pulsation of Prana, from it comes Vasana (again) like seed and sprout. For
the tree of the human mind, the pulsation and Vasana are two seeds – when
one dies both die. Latent impressions stop operating through detached
behaviour, avoidance of worldly thought and realization that the body is
mortal.
The mind becomes non-mind by giving up Vasanas. When the mind does not
think, then arises mindlessness giving great peace; so long as your mind has
not fully evolved, being ignorant of the supreme reality, perform what has
been laid down by the teacher, Shastra and other sources. Then with impurity
ripened (and destroyed) and Truth understood, you should give up even the
good impressions.
II-ii-32-37. In a Jivanmukta the destruction of the mind is with form –
in a Videhamukta it is formless – when you achieve it, the mind with
qualities like friendliness will surely attain peace. The mind of the
Jivanmukta has no rebirth.
The mind is the root of the tree of Samsara which has thousands of
sprouts, branches, fruits etc. I take the mind to be nothing but
construction; make it dry in such a way that the tree also is dried up.
II-ii-38-47. There is only one means for overpowering mind. Shooting up
of one’s mind is one’s undoing, its destruction is good fortune. The mind of
the knower is destroyed, it is a chain for the ignorant. As long as the mind
is not defeated by means of firm practice, the impressions jump in the heart
like ghosts at night.
The impressions of enjoyment die, like lotus in winter, for one whose
mental pride is reduced and the senses – the enemies – are defeated. One
should at first conquer the mind, hands locked in hands, teeth set on teeth
and limbs subdued. The mind cannot be conquered without defectless reasoning
(methods) by merely sitting, just as an elephant in rut without a goad. The
reasons (methods) well-nourished in mind-conquest are knowledge of Vedanta,
contact with good people, giving up impressions and stopping of the
pulsation of Prana. Those who ignore these and control the mind by force,
throw away the lamp and search in darkness by means of soot, also (try to)
bind an elephant in rut by lotus fibre.
II-ii-48-50. The tree of mind, bearing the weight of the creepers of
thought, has two seeds: the pulsation of Prana and strong impressions. All
pervasive consciousness is shaken by the pulsation of Prana – In contrast,
by means of concentration the knowledge arises. The Dhyana, its means, is
now imparted. Dissolving thought totally in the reverse order, think only of
the remaining pure consciousness.
II-ii-51-56. After the Apana sets and before Prana arises in the heart,
there exists the state of Kumbhaka (immobility) experienced by Yogins.
Kumbhaka in the external form is the fullness of Prana after in-breath
disappears and out-breath arises. By repeatedly practising meditation of
Brahman without ego, Samprajnata Samadhi will be got. The Asamprajnata
Samadhi, loved by Yogins, is (from) the mind giving great bliss after (all)
the mental modifications (thoughts) die away. It is valued by sages, being
the spirit devoid of the light (of ego), of the mind (of dream) and of the
intellect (in deep sleep). This concentration is other than what is not
Brahman. Full above, below and in the middle the essence of goodness – this
state, prescribed by the Upanishads, is the ultimate reality.
II-ii-57-60. Latent impression is that unexamined grasping of objects by
persistent imagination. What one brings into being, through intense
dispassion by one’s self, is realized quickly, devoid of opposite
impressions. Influenced by impressions, a person looks upon those things as
reality by the peculiarity of the impressions, the ignorant person sees the
spirit wrongly though it does not lose its own nature.
II-ii-61-68. The impure impression binds, the pure destroys birth. The
impure one is solid ignorance and ego, causes rebirth. The restful state is
like the roasted seed, giving up the (sprout of) rebirth. Can the inner
light be sought with chewing the cud of many Shastras, uselessly ? One who
remains alone giving up perception as well as non-perception is himself the
Brahman – A person cannot know Brahman by merely learning the four Vedas and
Shastras, as the ladle cannot taste the food.
If a person does not get detachment by the bad smell of his own body,
what other cause of detachment can be taught ? The body is very impure – the
soul is pure. When one knows the difference, what purification need be
prescribed ? Bondage is by impressions, Moksha is their destruction – you
give them up as well as the desire for Moksha.
II-ii-69-71. Give up mental impressions of objects and cultivate pure
impressions like friendship; then, discarding even these while acting
according to them, putting down all desires, have only the impression of
consciousness. Give up these too along with mind and intellect; concentrate
only on me.
II-ii-72-77. Contemplate me as devoid of sound, touch, form, taste and
smell, eternal, indestructible, without name and family, destroying all
suffering, the nature of vision like the sky, the one syllable Om,
unsmearing though omnipresent, unique, without bondage, forward, across,
above, below, I fill ever place.
Unborn, ageless, shining by myself, not the cause nor effect, ever
contented when the body dies away, giving up the state of Jivanmukta, one
enter the Videhamukti stage.
So says the Rik: That supreme place of Vishnu the sages see ever – like
an eye extended in heaven. The wise and awakened persons, free from
emotions, keep it alight.
Om – This is the Upanishad.
Om ! That (Brahman) is infinite, and this (universe) is infinite. The
infinite proceeds from the infinite. (Then) taking the infinitude of the
infinite (universe), It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me ! Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Muktikopanishad belonging to the Sukla-Yajur-Veda.
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