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搁补尘补峁嘺 惭补丑补谤峁�i mentions three types of liberation in the treatise 鈥�厂补诲诲补谤艣补苍补尘 [厂补诲诲补谤艣补苍补]鈥�. They are: 谤奴辫颈峁嚹� (liberation with form), a谤奴辫颈峁嚹� (liberation without form), and 耻产丑补测腻迟尘颈办腻 (liberation with and without form). These types are based on the existence of the body of the liberated one. The first type is the other name of 箩墨惫补苍-尘耻办迟颈. When one attains the liberation, while having a body, he is called a 箩墨惫补苍-尘耻办迟补. After the end of the 辫谤腻谤补产诲丑补, his body falls down. This state of liberation is without the body and so it is termed as a谤奴辫颈峁嚹� or videha-mukti. The third type indicates the mukta, who is found with or without body according to his will.^[1] While describing the difference between the 箩墨惫补苍-mukti and the videha-mukti, 搁补尘补峁嘺 惭补丑补谤峁�i says that the 箩墨惫补苍-尘耻办迟补 still possesses the subtle mind by which he experiences the Self. This state of 箩墨惫补苍mukti is called the 迟耻谤墨测补蝉 tate. On the other hand, in the state of videhamukti, the subtle mind also becomes absorbed into the Self and the experience of the Self ceases completely. One becomes united with the Self without any differentiation. So, this state is called the 迟耻谤墨测腻迟墨迟补. 惭补丑补谤峁�i, further, states that even though these types are told, there is no difference actually in the state of liberation. This distinction is made only from the point of view of the spectators.^[2] About the invisibility of the body of the 箩墨惫补苍mukta, it is explained in the 搁补尘补峁嘺-驳墨迟腻 that the 箩墨惫补苍mukta attains the powers of intangibility and invisibility by the maturity of his tapas. Thereafter, he wanders in the world with the cinmayabody. ^[3] Thus, the 箩墨惫补苍-尘耻办迟补 may appear with or without the physical body in the world. T. M. P. Mahadevan, the scholar of 痴别诲腻苍迟补 system, interprets the 耻产丑补测腻迟尘颈办腻 mukti quite differently. According to him, these kinds of liberated ones possess the subtle body for the benefit of the world.^[4]

In the 搁补尘补峁嘺-驳墨迟腻, 搁补尘补峁嘺 惭补丑补谤峁�i mentions the krama-mukti as well. In the krama-mukti, one goes to the Brahma-loka and there attains the liberation. Here, 惭补丑补谤峁�i specifically notes that there is not any difference in the experience of the 箩墨惫补苍-尘耻办迟补 and the krama-mukta. ^[5] Further, there are some capable aspirants, who cannot be free from the bondage while living. Their 辫谤腻峁嘺蝉 does not rise up too, as in the case of the krama-muktas. Their 辫谤腻峁嘺蝉 merge in the Self at the time of death.

According to 搁补尘补峁嘺 惭补丑补谤峁�i, the experience of these muktas is also same as of the above-mentioned muktas. ^[6]

Even though 搁补尘补峁嘺 惭补丑补谤峁�i discusses the types of liberation, his real opinion is that the liberation has no types. The real mukti is the state of complete annihilation of the individuality or the ego, which imagines this distinction. So, the real liberation transcends all these types.^[7] Here, Kapali Sastry comments that the discussions regarding the possession and the non-possession of the body of the liberated one are not helpful in the attainment of the liberation. To indicate this, 惭补丑补谤峁�i reminds one about the merging of the I-thought into the Self, which is truly the means to the liberation.^[8] 搁补尘补峁嘺 惭补丑补谤峁�i puts forth the view of the oneness of the liberation mainly on the ground of oneness of the Self-experience of all the liberated ones. The abidance in the Self as well as the destruction of the bondage is also same in their case. So, there are no differences in the liberation. The difference appears only in the minds of the other ignorant people.^[9] Moreovre, 惭补丑补谤峁�i denies the grades in the knowledge of the 箩帽腻苍墨蝉. In his view, all the seven 产丑奴尘颈办腻蝉 (steps) of the knowledge are imagined only by the ignorant onlookers, who see the 箩帽腻苍墨 acting according to the 辫谤腻谤补产诲丑补. In truth, there is only one knowledge without any division or gradation.^[10] Additionally 搁补尘补峁嘺 惭补丑补谤峁�i asserts that the various worlds of the muktas such as 办补颈濒腻蝉补, 惫补颈办耻峁囜弓丑补, 腻诲颈迟测补尘补峁囜笉补濒补 etc. are also mere notions. They are imagined on the Self with the help of the marvelous power and they are just like the earth etc.^[11] Thus, 搁补尘补峁嘺 惭补丑补谤峁�i denies all the differences or the grades in the absolute knowledge and also in the state of liberation.

Footnotes and references:

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[1]:

[厂补诲-诲补谤艣补苍补尘] 42 [Sad-诲补谤艣补苍补-产丑腻峁�y补 of Kapali Sastry] 42

[2]:

鈥淚t is the state of jivanmukti that is referred to as the attributeless Brahman and as the Turiya鈥� It is the state of videhamukti that is referred to as the transcendent attributeless Brahman and as the transcendent Turiya鈥� in reality, however, there are no distinctions in release gained through jnana.鈥� [Self Enquiry], Q. 40, pp. 34-35

[3]:

[艢r墨-rama峁嘺-驳墨迟腻] XIV.9-10

[4]:

Mahadevan T. M. P. (1959: 115) writes, 鈥淭he third variety 鈥榳ith and without form鈥� is the release which is enjoyed by the 腻诲丑颈办腻谤颈办补 muktas, whose mission it is to save the world. After shedding the physical body, they live in the subtle body for the welfare of humanity. They are also called the 肠颈谤补-箩墨惫颈苍蝉 (those with long life)鈥�

[5]:

[艢r墨-rama峁嘺-驳墨迟腻] XIV.5

[6]:

Ibid XIV.6

[7]:

[厂补诲-诲补谤艣补苍补尘] 42

[8]:

[Sad-诲补谤艣补苍补-产丑腻峁�y补 of Kapali Sastry] 42

[9]:

[艢r墨-rama峁嘺-驳墨迟腻] XIV.4 Ibid XIV.7 cf. [Talks with Sri Ramana Maharshi] p. 231;[Day by Day with Bhagavan] p. 101

[10]:

[艢r墨-rama峁嘺-驳墨迟腻] XVII.7; Ibid XVII.8; See also [Talks with Sri Ramana Maharshi] pp. 223-224

[11]:

[艢r墨-rama峁嘺-驳墨迟腻] XIV.16-17