We come across the term ‘mukti’ frequently in the scriptures. The term evokes a final, everlasting destination after death, and is generally translated as ‘liberation’. But what is the precise meaning of this term?
A definition of mukti
The term mukti is defined in the Bhāgavata purāṇa in the second Canto as follows:
muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ
Mukti (liberation) is the establishment of the living being in its true essential nature (svarūpa), after abandoning identification with all that it is not. ( SB 2.10.6 )
The value of this definition in keeping concepts straight and recognizing apasiddhāntas cannot be understated. Below, I examine Śrī Jīva’s commentary on this verse, which he writes in two different Sandarbhas. In the Tattva Sandarbha, he explains exactly what is abandoned at the stage of mukti:
tatraiva nirodhe’nyathārūpam avidyādhyastam ajñatvādikaṁ hitvā svarūpeṇa vyavasthitir muktir iti |
Mukti (liberation) is the establishment of the living being in its true essential nature, occurring at the time of dissolution (nirodha), after first abandoning all identification with its false acquired nature ( anyathā-rūpa) — in other words, the superimposition of inauthentic identity (adhyasta), absence of real knowing (ajñatva), and so on, that arise out of ignorance (avidyā ).
The meaning of the word svarūpa
The above definition is curious, in the sense that one is always situated in one’s own svarūpa! One can only be situated in oneself – where else can one be? Further, one’s identification with the body is not real, as we have examined elsewhere. So what is the need for this definition at all? Śrī Jīva replies, in the Prīti Sandarbha that svarūpa-vyavasthiti is to be understood as the direct experience of one’s own self, or svarūpa (svarūpa-sākṣātkāra). This specification is necessary to understand the definition fully.
tad-avasthāna-mātrasya saṁsāra-daśāyām api sthitatvāt | anyathā-rūpatvasya ca tad-ajñāna-mātrārthatvena tad-dhānau taj-jñāna-paryavasānāt |
This specification that svarūpa-vyavasthiti means svarūpa-sākṣātkāra (direct experience of one’s self) is because bare establishment in one’s svarūpa [bereft of its realization] is the status of existence even in the state of material bondage. Additionally, because identification with “all that the self is not” (anyathā-rūpa) is nothing other than ignorance of its own svarūpa, the abandonment of that ignorance is synonymous with the realization of its svarūpa.
Śrī Jīva further adds that the word ‘svarūpa’ in the verse primarily denotes Paramātmā, because He alone is the supreme whole (parama-aṁśi-svarūpa) of which the jīva are but parts, like the sun in relation to photons of light. As such, the ānanda of the svarūpa of the jīva experienced upon experience of the self (i.e. upon self-realization), is insignificant compared to the ānanda of Paramātmā. Thus, in mukti, the mukta-jīva experiences the ānanda of Paramātmā. This is supported by the famous statement of the Taittirya Upaniṣad:
raso vai saḥ raso hy evāyaṁ labdhvā ānandī bhavati
“He [Parabrahman] is indeed rasa [the existential ground of bliss (ānandamaya-svarūpa)], and only on attaining this rasa does the jīva become blissful” (TU 2.7.1).”
Mukti is broadly of two types
Some claim that bhakti is inherent in the jīva, and that upon mukti, this bhakti becomes manifest along with the siddha deha. This notion is thoroughly opposed by our ācāryas. As just one example of this, I produce Śrī Viśvanātha’s commentary below. First, he explains what the term anyathā-rūpaṁ means:
anyathā-rūpaṁ = māyikaṁ sthūla-sūkṣma-rūpa-dvayaṁ = the two subtle and physical bodies, which are made of māyā.
Then, he explains the meaning of the word svarūpa as follows:
svarūpeṇa = śuddha-jīva-svarūpeṇa, keṣāñcid bhagavat-pārṣada-rūpeṇa ca vyavasthitiḥ
svarūpeṇa vyavasthitiḥ means establishment in the essential nature of the śuddha-jīva, or, in the case of some, with the form of an associate of Bhagavān.
Thus, the definition is
mukti is establishment in one’s essential nature as śuddha-jīva, i.e. pure ātmā, or in the case of some, with the form of an associate of Bhagavān.
The mukti involving establishment in one’s essential nature as a śuddha-jīva , i.e. pure ātmā, occurs in Brahma-sāyujya-mukti. As Śrī Viśvanātha considers this mukti to be distinct from the mukti in which one has a pārṣada-form, and it involves being situated in the ātmā’s pure state, it follows that there is no pārṣada-form in the pure ātmā. This negates all notions of the ‘siddha-deha’ and ‘bhakti’ being inherent to the jīva. Indeed, Brahma-sāyujya-mukti is impossible if bhakti is in the svarūpa of the jīva, because being in its pure state, the ātmā cannot help but perform bhakti. As Śrī Viśvanātha has explained above, only for some, does mukti entail getting the form of a devotee of Bhagavān, which is awarded by Bhagavān to it.
Summary
Mukti means the removal of identification with the body, mind etc. which are products of avidyā, and the direct experience of one’s own self, as a part of Paramātmā, and the experience of the bliss of Paramātmā. Mukti is of two types- one in which one gets a form as a devotee of Bhagavān, and another in which one is situated as pure ātmā, that identifies with Brahman.
Categories: Definitions
Radhe Radhe🙏🏼
Can one attain mukti before attaining brahmajyoti or siddha-deha? (can one realize one’s own self as a pure atma and not being covered by avidya anymore while being in the material body-mind complex?)
One can become a mukta while in the body. One experiences Brahman or Bhagavan depending on one’s sadhana. Such people are called jivan muktas – liberated while living.
Radhe Radhe, Prabhu Ji🙏🏼
1.
It seems like there are actually three types of mukti, is that correct?
1. When one is situated as pure atma that identifies with Brahman
2. When one experiences one’s own self as part of Paramatma
3. When atma gets spiritual body of a devotee of Bhagavan
Another questions arrised in my mind
2.
When atma experiences one’s own self as part of Paramatma – what it percieves/what is the object of perception? Is it Paramatma only ?
3. When there is experience of Paramatma, it occurs when living in the body or also after death?
4. If so, is it permanent experience without any service to Paramatma? (Is it in santa rasa?)
5. If atma experiences ananda comming from Paramatma, what is the instrument by which it experiences Paramatma and His ananda if there is no more mind body complex? (If this happen after death)
6. Why the atma (in parama-amsi-svarupa saksatkara) experiences ananda of Paramatma is there is no priti or service ? (or is there any?)
7. What is the object of experience/perception of atma in svarupa-saksatkara if the atma has no form – what can be seen in the atma by atma?
Please, help me to understand clearly 🙏🏼
Thank you Prabhu
1. There are two types of mukti – jivan mukti and utkranta mukti. Utkranta mukti refers to mukti after death. Paramatma realization does not persist after death, so it is not a type of utkranta mukti. But it can be a type of jivan mukti.
2. Paramatma and itself as an amsa of Paramatma.
3. Not in utkranta mukti.
4. Question does not arise.
5. Without mind, no experience is possible.
6. Bhakti produced the experience of Paramatma and the ananda in it also. Without bhakti, no such attainment is possible.
7. We experience happiness in the mind. Does happiness have a form? In the experience of atma in the mind, one experiences one’s own self.
Thank you! 🙏🏼
(7.) Can you describe what is percieved in this experience (of one’s own self)?
absence of misery and that the self is separate from matter.
1.So it means that it is kind of feeling in the mind only, not perception or vision of any object, right ?
2.But to know that ‘ My I-ness belongs to Him’ is knowledge. It is that knowledge which was ingrained by guru or in case of an ashtanga yogi, his knowledge of sambandha if in beginning of practice theoretical and in siddhi is self-revealed by Paramatma?
3. What is the destination of such a siddha-yogi after utkranta mukti? I guess it depends from his/her aspiration?
4. If there is mukti, such jiva cannot take birth as karma is nullified. It means that jogis usually strive for sayujya mukti?
5. What is the ultimate goal of sadhakas in traditional Patanjali yoga system? Siddis or mukti?
6. Is it not the goal of such yogis same as of Advaita-vadis, just some difference is in their understanding of tattva?
🙏🏼🪷
1. Right. The atma does not have a from that can be seen
2. I am not sure what you are asking. When paramatma is revealed, He is revealed in the mind. Knowledge of Him and the jivas relation with Him is also revealed. I
3. Depends. If the yogi wants Brahman, gets Brahma sayujya. If Bhakti, then gets Bhakti
4. Not necessarily. Can get salokya sarsti etc
5. Siddhis but ultimately mukti
6. Can be different types of mukti as specified above
regarding 2. I was thinking of knowledge that “i remember or i know that object which is revealed to me is Paramatma and i know that i am part of Him”. Is that knowledge svayam-prakasa when attaining siddhi or is it based on previous knowledge/memory taught by guru ?
Maybe its not good question because maybe i still think, that some yogis can realize Paramatma without preliminary training and qualification attained by grace of realized guru. So, is it true that if yogi leaves material society and go to the Himalayas and practice meditation and yoga on his own (with wrong or incomplete knowledge which he learned from the books or other yogis in the past) can he realize Paramatma or attain mukti without guidance of realized yogi-guru ?
We often see millions of yogis going to Kumbha Mela, practicing hatha yoga, smoking hash/ganja, eating flesh like Aghoris etc. Can such a types of yogis, having tamasic samskaras and habits attain sayujya or other muktis ? If not, what is their destination?
(bhutani yanti bhutejya) ?
The ladies in Mathura had heard about Krsna but never seen Him. When He went to Mathura and entered the arena, they saw Him. Then they realized the truth of the stories they had heard about His beauty etc. This is what it means to ‘realize’ the knowledge. Paramatma reveals Himself.
If one does not have proper knowledge achieved through a guru’s guidance, one’s practice will not be successful.
Tamasic activities cannot bring mukti.