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As we mentioned earlier, in the 厂惫腻尘颈苍腻谤腻测补峁嘺 顿补谤艣补苍补, there are two types of mukti. The SSS discloses it in this way:

s膩 punarddhividh膩 prokt膩 brahmasthitimat膩峁� 诲丑谤耻惫腻 |
ek膩 箩墨惫补ta eva 蝉测腻诲 补苍测腻 ca mara峁嚹乨anu || SSSK 428 ||

鈥淭his everlasting mukti for those who have attained oneness with 础办峁�a谤补brahman is said to be of two types: one that occurs while living and the other after death.鈥�

Out of these two muktis, we will first analyze 箩墨惫补苍补尘耻办迟颈. 闯墨惫补苍补尘耻办迟颈 is liberation while still having a body. One who has attained 箩墨惫补苍补尘耻办迟颈 experiences total absence of misery, becomes 产谤补丑尘补谤奴辫补, and experiences the presence and bliss of 笔补谤补尘腻迟尘补苍 whilst alive.

In the 痴补肠补苍腻尘峁泃补, 厂惫腻尘颈苍腻谤腻测补峁嘺 has spoken of attaining the 产谤腻丑尘颈肠 state, or the highest state of enlightenment whilst still possessing a physical body.

鈥淭hus, if one follows 蝉补迟蝉补峁単补 with perfect sincerity, then no deficiency will remain in one鈥檚 heart, and one will become 产谤补丑尘补谤奴辫补 in this very lifetime.鈥�(痴补肠补苍腻尘峁泃补 S膩rangpur 9, p.224).

In another discourse:

鈥淲hen the aspirant has kept his mind at the holy feet of Parabrahman in this way, he does not have to die to attain the abode of Parabrahman -he has attained it while still alive.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 III/7, p.594)

In the 厂惫腻尘颈苍腻谤腻测补峁嘺-叠丑腻峁�y补尘, 箩墨惫补苍尘耻办迟颈 has also been substantiated. For instance,

yad膩 sarve pramucyante 办腻尘腻 ye'sya h峁沝i 艣rit膩岣� |
atha martyo'm峁泃o bhavatyatra brahma sama艣nute ||^[1]

鈥淲hen all desires clinging to the heart of one fall off, then the mortal becomes immortal and here attains Brahman.鈥�

Consequently, the 叠丑腻峁�y补办腻谤补 comments on a 艢谤耻迟颈 about attaining the 产谤腻丑尘颈肠 state:

鈥�itthamiha 蝉腻办峁Ｄ乼 艣rutireva 箩墨惫补苍补尘耻办迟颈峁� prasthapayati鈥�^[2]

鈥淚n this manner, here the 艢谤耻迟颈 itself establishes 箩墨惫补苍补尘耻办迟颈 as a vouched principle.鈥�

The 莫艣补-耻辫补苍颈峁�a诲 acknowledges:

yastu sarv膩峁噄 bh奴t膩ny腻迟尘补苍yev膩nupa艣yati |
sarvabh奴te峁�u c膩tm膩na峁� tato na vijugupsate || 莫艣补-耻辫补苍颈峁�a诲 6 || 363

鈥淗e who sees all beings in Parabrahman and Parabrahman in all beings does not suffer from any repulsion by that experience.鈥�

yasminsarv膩峁噄 bh奴t膩ny腻迟尘补iv膩bh奴dvij膩nata岣� |
tatra ko 尘辞丑补岣� 办补岣� 艣辞办补 ekatvamanupa艣yata岣� || 莫艣补-耻辫补苍颈峁�a诲 7 ||

鈥淗e who has known that all beings are seen within Parabrahman, and he who has seen the Parabrahman everywhere, even though he understands Parabrahman to be one and forever pure, what sorrow and what delusion can overwhelm him?鈥�

Such a universal vision that is described in these verses, which is the ultimate product of our spiritual endeavor, comes only when one sees everything filled with Brahman and Parabrahman. Likes and dislikes arise because of the attachment of the mind with the objects of the world and because of the feelings of I-ness and my-ness. But he who achieves 鈥�Ishavashya鈥� perception becomes 箩墨惫补苍尘耻办迟补 and is no more troubled by the adversity of likes and dislikes. For him, everything belongs to 础办峁�a谤补brahman and Parabrahman, as a result, what delusion can overwhelm him. Moreover, such a 箩墨惫补苍尘耻办迟补 never harms any living being and is never be harmed by anyone.

Moreover, the 骋墨迟腻 mainly spares its fifth chapter for 箩墨惫补苍补尘耻办迟颈 and videhamukti.

The 叠丑腻峁�y补办腻谤补 states at the beginning of the chapter:

鈥�id膩n墨峁� sv腻迟尘补产谤补丑尘补谤奴辫补tvasa峁僷attip奴rvaka峁� 辫补谤补峁� brahma sak峁Ｄ乼kurvato yogino 箩墨惫补苍尘耻办迟颈诲补艣腻峁� ca videhamukti诲补艣腻峁� ca pradh膩nata samupadek峁�yanti pa帽came |鈥� (Bhagavad-骋墨迟腻 Intro. 5/1, p.116)

Now, the fifth chapter, predominantly describes the yogi鈥檚 state of 箩墨惫补苍补尘耻办迟颈 and videhamukti. For example,

艣aknot墨haiva 测补岣� so岣峢u峁� 辫谤腻办艣ar墨ravi尘辞办峁�a峁嚹乼 |
办腻尘补办谤辞诲丑辞诲产丑补惫补峁� 惫别驳补峁� sa 测耻办迟补岣� sa 蝉耻办丑墨 苍补谤补岣� ||Bhagavad-骋墨迟腻 5/23 ||

鈥淥ne who is able to withstand the impulse of lust and anger before death is a yogi and a happy person.鈥�

Bhadre艣ad膩sa comments:

鈥�测补岣� 箩补苍补岣� 艣ar墨ravi尘辞办峁�a峁嚹乨 dehap膩t膩t 辫谤腻办 辫奴谤惫补峁� ihaiva asmin dehe 箩墨惫补nneva 办腻尘补办谤辞诲丑辞诲产丑补惫补峁�鈥� k膩makrodhajanita峁� 惫别驳补峁� so岣峢u峁� prasahitu峁� 艣aknoti samartho bhavati sa 测耻办迟补岣� sa 蝉耻办丑墨 苍补谤补岣� |鈥� (Bhagavad-骋墨迟腻 5/23, pp.127-128)

鈥淎 person who can endure the force of lust, anger etc., while living on earth before he dies is called a yogi and happy person forever.鈥�

In this way, 箩墨惫补苍补尘耻办迟颈 is a state where the 腻迟尘补苍 experiences full bliss of Parabrahman even whilst living in this mortal world. In this state, the obstacle of 尘腻测腻, such as lust, anger, avarice etc., are completely uprooted.

The 叠谤补丑尘补蝉奴迟谤补蝉 also confirms it: aihikamapyaprastutapratibandhe taddar艣an膩t || 叠谤补丑尘补蝉奴迟谤补蝉 3/4/50 || When the hindrances of mukti are subsided while living on earth, one attains 箩墨惫补苍补尘耻办迟颈.

The 叠丑腻峁�y补办腻谤补 comments:

鈥�sv腻迟尘补产谤补丑尘补谤奴辫补tvasampattisa峁僺k峁泃a辫谤补迟测补办峁�aparabrahmop膩sana艣墨lasya bhaktasya aprastutapratibandhe aprastute'nupasthite pratibandhe b膩dhake paramani岣ヅ況eyas膩'nubh奴tib膩dhake pra峁嘺峁ａ弓e sati 办腻尘补办谤辞诲丑腻'产丑颈尘腻苍腻诲颈-辫谤补办峁泃颈par膩bhavade艣ak膩l膩divaipar墨tyadilak峁�a峁嘺pratibandhavirahe sati aihikamapi brahmar奴p腻迟尘补苍膩 辫谤补迟测补办峁�aparabrahmasahaj膩nanda-tatparam膩nand膩dyanubh奴tilak峁�a峁嘺paramamuktir奴pa峁� phalamutpadyate | evamanena 箩墨惫补苍尘耻办迟颈岣� pratip膩dit膩 | (叠谤补丑尘补蝉奴迟谤补 3/4/50, pp.382-383)

鈥淲hen a devotee attains 产谤补丑尘补产丑腻惫补 and offers 耻辫腻蝉补苍腻 to Parabrahman, all of his hindrances such as lust, anger, ego etc. are uprooted. As a result, this 产谤补丑尘补谤奴辫补 devotee experiences the ultimate bliss of Parabrahman. In this way, 箩墨惫补苍补尘耻办迟颈 is asserted.鈥�

Here Bhadre艣ad膩sa explicitly acknowledges 箩墨惫补苍补尘耻办迟颈 by the actual words of the scriptures. Even though some scholars who are not believing in 箩墨惫补苍补尘耻办迟颈, according to Bhadre艣ad膩sa, should revise their material.^[3] One of the more significant findings to emerge from this study is that 箩墨惫补苍补尘耻办迟颈 is a verified principle of the scriptures.^[4]

According to the 厂惫腻尘颈苍腻谤腻测补峁嘺 School, Parabrahman is always present on earth in a perceptibly accessible form. He either assumes the regal-role of a monarch (exhibiting thirty-nine redemptive virtues, as per 艢r墨mad Bh膩gawatam-1/16/26-28) or saintly role (exhibiting thirty redemptive virtues, as per 艢r墨mad Bh膩gawatam 11/11/23-33). Therefore, Parabrahman is always existent on earth to redeem the seekers of salvation.^[5] As an ascetic role, Parabrahman, through 贰办腻苍迟颈办 厂补迟辫耻谤耻峁�a (础办峁�a谤补-Guru) uplifts the 腻迟尘补苍 to the level of 箩墨惫补苍尘耻办迟补, and as a consequence, he then does not see the Guru as a Guru or a sadhu but sees Him as Parabrahman; wholly divine. What is narrated of as accomplishable after death, he has accomplished because of the endowment of divine vision by the manifest-incarnate Parabrahman.^[6] Both in his heart and outside before him (in the 础办峁�a谤补-Guru), he sees nothing else but the same transcendental lord. This now becomes his ceaseless state. Therefore, 箩墨惫补苍补尘耻办迟颈 is a realistic state of experience, and not a conjecture, nor proximate-imminent attainment (腻蝉补苍苍补-mukti).^[7] The released self becomes capable of seeing everything, for it now has become infinitely omniscient.^[8] The devotee, who has reached the state of 箩墨惫补苍补尘耻办迟颈, if he so desires, does certainly see the nature of 箩墨惫补, 墨艣惫补谤补, 尘腻测腻 and 础办峁�a谤补brahman distinctly with their differentia, by the grace of Parabrahman.^[9] The fruit thus accumulated is as a consequence of his constant Parabrahman-consciousness (Parabrahman-remembrance).

Moreover, as the 诲补谤艣补苍补 (vision) of Parabrahman in the most effulgent blissful light of the highest abode is intuitively experienced by a yogi, in 蝉补尘腻诲丑颈, who through the practice of eightfold disciplines of yoga has succeeded in traversing through all the six plexuses (cakras) in the body and has settled one-pointedly in the thousand-petalled lotus of Brahmarandhra. The same is intuitively visualized by the 箩墨惫补namuktas, by the blessing of Parabrahman, for they too are dwelling in the same highest level of nirvikalpa 蝉补尘腻诲丑颈.^[10]

The scriptures like the 艢r墨mad Bh膩gavatam (3/33/23-29) also enlighten the doctrine of 箩墨惫补苍补尘耻办迟颈 in its unique way. When, on the words of the great sage Kapila, his mother Devahuti realized her 腻迟尘补苍 as distinct from and transcendent to 辫谤补办峁泃颈 and its products (body-mind complex), and fixed her mind on Parabrahman, she became firmly established in a state of 蝉补尘腻诲丑颈: the communion with Parabrahman, all her kleshas (afflictions) were destroyed and she attained kaivalya (liberation) or 尘辞办峁�a in an embodied state.

Explaining this state of 箩墨惫补苍尘耻办迟补 诲补艣腻, the 29th verse says:

鈥淗er mind being fully merged in Lord 痴腻蝉耻诲别惫补, she did not perceive her own body, which was completely given up to austerity and yoga, and was being maintained by providence, even when her hair got loose and her clothes fell off from her body.鈥�

A spiritual seeker affiliated and committed to the perceptibly present (manifest) form of Parabrahman (辫谤补迟测补办峁�a-辫补谤补尘腻迟尘补蝉惫补谤耻辫补) be it in the form of incarnate Parabrahman Himself or through the Parama-贰办腻苍迟颈办a-厂补迟辫耻谤耻峁�a (i.e. 础办峁�a谤补-Guru)-alone can attain perfect self-realization and Parabrahman-realization, and the consequent blessing of Parabrahman's abode-vision (辫谤补尘补迟尘补苍鈥檚 诲丑腻尘补-诲补谤艣补苍补) in an embodied state during worldly existence. When in the heart (补苍迟补岣�k补谤补峁嘺), the aforesaid form of Parabrahman is meditated upon ceaselessly, the devotee attains the ultimate spiritual realization of the supreme divine form of Parabrahman, even without undergoing time-consuming strenuous practice of the eightfold path of yogic discipline. The highest state of nirvikalpa 蝉补尘腻诲丑颈 and Parabrahman-realization in the form of constant communion with Him is attained during worldly existence in an embodied state. Therefore, the ultimate attainment is not delayed, shrouded in mystery and dubious indecision. The state of 箩墨惫补苍补尘耻办迟颈 is attained as a fact of life. The devotee sees Parabrahman (perceptibly present manifest before him) as infinitely effulgent and divine.

He closes down seeing the individual objects of the peripheral world, and instead, he perceives Parabrahman alone in everything and everywhere.^[11] He feels now divinely fully accomplished and self-fulfilled. He, consequently, becomes one with Parabrahman spiritually and psychologically despite being distinct from Him as His devout servant. This is the ultimate state of final dissolution (腻迟测补峁僼颈办补-pralaya) also known as 箩帽腻苍补-pralaya in which everything except Parabrahman (up to the level of 尘奴濒补-辫谤补办峁泃颈 and 尘奴濒补-辫耻谤耻峁�a) gets out of the field of perception. Wherever he sees, he sees Parabrahman (the inner self of everything), failing to perceive an object as object. He becomes free from all the entangling adjuncts (耻辫腻诲丑颈蝉) of 尘腻测腻 (辫谤补办峁泃颈), and never gets bogged in 尘腻测腻 once again. He, by the grace of Parabrahman, becomes free like Parabrahman Himself i.e. He is not too governed and forced by the influences of 办腻濒补 (time), 尘腻测腻 (nescience) and 办腻谤尘补 (the pressures of the past actions). His constant perseverance on the path of knowledge (箩苍腻苍补-yagna) and path of loving affiliation of body-mind in Parabrahman (yoga-yagna) finds its highest consummation in the form of highest Parabrahman-realization and constant Parabrahman-perception (笔补谤补尘腻迟尘补苍-诲补谤艣补苍补) in one鈥檚 very self.^[12]

When an aspirant鈥檚 惫峁泃迟颈 becomes complettely immersed in the personality of current manifest form of (perceptible-辫谤补迟测补办峁�a) 叠丑补驳补惫腻苍, it is a final stage of nirvikalpa 蝉补尘腻诲丑颈 for it involves the detention of all the modifications (citta-惫峁泃迟颈-nirodha) in the 蝉惫补谤奴辫 of Parabrahman. It is also described as a state of yoganidra enjoyed by the yogis, for it is filled with bliss and tranquility peculiar to it. Now nothing can disturb and distract him from constant contemplation of Parabrahman. When the 腻迟尘补苍 is associated with 础办峁�a谤补brahman, subsequently, becomes 产谤补丑尘补谤奴辫补, total servitude and utter humility come forth, and constant awareness of the ceaseless presence of 笔耻谤耻峁�o迟迟补尘补 (Parabrahman) is envisioned in one鈥檚 腻迟尘补苍. The ego gets eliminated and false-body-awareness gets totally exterminated. Therefore, self-realization (腻迟尘补-蝉腻办峁Ｄ乼k膩ra) culminates in Parabrahman-realization (Par膩matma蝉腻办峁Ｄ乼k膩ra).

Footnotes and references:

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[1]:

Katha-耻辫补苍颈峁�a诲 6/14

[2]:

Katha-耻辫补苍颈峁�a诲 6/14

[3]:

eva峁� s奴trak膩re峁嘺iva 艣rutibhir箩墨惫补nmukte岣� pras膩dhan膩d ye 箩墨惫补苍尘耻办迟颈tirask膩raparibaddhadhiyastai岣� 艣ruti艣abd膩bhidh膩na艣aktivi箩帽腻苍补vidhurai岣� k峁泃sno ved膩nt膩rtho na 惫颈诲颈迟补岣� |

[4]:

tatra pram膩峁嘺m膩ha taddar艣an膩d iti | d峁涐梗yate hi 鈥�yad膩 sarve pramucyante 办腻尘腻 ye'sya h峁沝i 艣rit膩岣� | atha me'm峁泃o bhavatyatra brahma sama艣rute' (产峁�. 4/ 4/ 7, 办补峁环补. 6/ 14), 'yastu sarv膩峁噄 bh奴t膩ny腻迟尘补苍yev膩nupa艣yati | sarvabh奴te峁�u c膩tm膩na峁� tato na vijugupsate || yasmin sarv膩峁噄 bh奴t膩ny腻迟尘补iv膩'bh奴d vij膩nata岣� | tatra ko 尘辞丑补岣� 办补岣� 艣辞办补 ekatvamanupa艣yata岣� || (墨. 6, 7), 'yad膩 pa帽c膩vati峁ａ弓hante j帽膩n膩ni 尘补苍补蝉腻 saha | buddhi艣ca na vice峁ａ弓ate t膩m膩hu岣� 辫补谤补尘腻峁� gatim ||(办补峁环补. 6/ 10), 'etad yo veda 苍颈丑颈迟补峁� guh膩y膩峁� so'vidy膩granthi啶� vikirat墨ha somya' (mu. 2/ 1/ 10), 'pary膩ptak膩masya k峁泃腻迟尘补苍astvihaiva sarve pravil墨yanti 办腻尘腻岣� '(mu. 3/ 2/ 2), 'ihaiva tairjita岣� sargo ye峁Ｄ佱箖 s膩mye 蝉迟丑颈迟补峁� 尘补苍补岣� | 苍颈谤诲辞峁�a峁� hi 蝉补尘补峁� brahma tasm膩d brahma峁噄 te 蝉迟丑颈迟腻岣� ||' (驳墨. 5/ 19), 'na prah峁涐梗yet 辫谤颈测补峁� 辫谤腻辫测补 nodvijet 辫谤腻辫测补 c膩'priyam | sthirabuddhirasa峁僲奴岣峢o brahmavid brahma峁噄 蝉迟丑颈迟补岣� ||' (驳墨. 5/ 20), '艣aknot墨haiva 测补岣� so岣峢u峁� 辫谤腻办 艣ar墨ravi尘辞办峁�a峁嚹乼 | 办腻尘补办谤辞诲丑辞诲产丑补惫补峁� 惫别驳补峁� sa 测耻办迟补岣� sa 蝉耻办丑墨 苍补谤补岣� ||' (驳墨. 5/ 23), 'yatendriyamanobuddhimunir尘辞办峁�apar膩ya峁嘺岣� | vigatecch膩bhayakrodho 测补岣� 蝉补诲腻 mukta eva sa岣� ||' (驳墨. 5/ 28), 'sarvabh奴ta蝉迟丑颈迟补峁� yo m膩峁� bhajatyekatvam膩蝉迟丑颈迟补岣� | 蝉补谤惫补迟丑腻 vartam膩no'pi sa yo驳墨 mayi vartate ||(驳墨. 6/ 31) iti bh奴yobh奴yo 箩墨惫补ta eva yathoktabhaktasya muktiphal膩'nubhava岣� 艣膩stropadi峁ａ弓a岣� |

[5]:

痴补肠补苍腻尘峁泃补 Vart膩l 10

[6]:

Sv膩m墨n墨 V膩to 1/1

[7]:

莫艣补-耻辫补苍颈峁�a诲 1, p.8

[8]:

莫艣补-耻辫补苍颈峁�a诲 7, p.16

[9]:

Vacanamrut Loy膩 15

[10]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/25, 40, Loy膩. 12, 14; Gadh. 2/3,13,14,20

[11]:

痴补肠补苍腻尘峁泃补 K膩riy膩n墨 7

[12]:

痴补肠补苍腻尘峁泃补 Gadhad膩 II/8,13