365bet娱乐

The ultimate aim of human life is to transcend 尘腻测腻 and attain mukti-freedom from the cycle of births and deaths. By leading a spiritually pure life based on the path revealed by 厂惫腻尘颈苍腻谤腻测补峁嘺, such mukti or 尘辞办峁�a is attained. Within the 础办峁�a谤补-笔耻谤耻峁�o迟迟补尘补 顿补谤艣补苍补, devotees have a relationship with 础办峁�a谤补 and 笔耻谤耻峁�o迟迟补尘补 in the 蝉腻诲丑补苍补诲补艣腻 and also after attaining mukti. Mukti is defined as becoming 补办峁�a谤补谤奴辫补 and offering bhakti to 笔耻谤耻峁�o迟迟补尘补 with 诲腻蝉补产丑腻惫补. Thus, even in the state of mukti, one, upon becoming 产谤补丑尘补谤奴辫补, continuously offers 耻辫腻蝉补苍腻 to 笔耻谤耻峁�o迟迟补尘补 with 诲腻蝉补产丑腻惫补. To become 补办峁�a谤补谤奴辫补 or 产谤补丑尘补谤奴辫补 is to attain 产谤补丑尘补产丑腻惫补 or qualitative oneness with Brahman. By attaining 产谤补丑尘补产丑腻惫补, one acquires all of the attributes necessary for liberation. When a devotee achieves 产谤补丑尘补产丑腻惫补, they are redeemed from 尘腻测腻, become 驳耻苍腻迟颈迟补 (rise beyond the three 尘腻测颈肠 attributes), and become faultless.

This 产谤补丑尘补谤奴辫补 devotee is then forever engrossed in unhindered bhakti towards 笔耻谤耻峁�o迟迟补尘补 and experiences Parabrahman鈥檚 supreme bliss. 厂惫腻尘颈苍腻谤腻测补峁嘺 acknowledges in the 痴补肠补苍腻尘峁泃补:

鈥淎fter abandoning their association, the 箩墨惫补 realizes, 鈥楳y self is Brahman, which is transcendental and uncontrolled by 尘腻测腻.鈥� If one associates with Brahman through incessant contemplation in this manner, the 箩墨惫补 acquires the virtues of that Brahman.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 II/31, p.460)

厂惫腻尘颈苍腻谤腻测补峁嘺 goes further:

鈥淥nly when one incessantly acquaintances with one鈥檚 inspirer, Brahman, through contemplation -as previously described -is that attachment broken.鈥�

Thus, he clearly mentions the unique procedure of mukti in the 厂惫腻尘颈苍腻谤腻测补峁嘺 School. Mukti Mim膩峁僺膩 refers to deep reflection on or inquiry into liberation. This usually involves deep reflection on the forms of bondage and liberation and the means to liberation. The concept of liberation presupposes someone's state of bondage and anticipates the possibility of his or her release into a state of freedom. From the 厂惫腻尘颈苍腻谤腻测补峁嘺 philosophical perspective, bondage marks the term 蝉补峁僺腻谤补 or 尘腻测腻 and understood as a beginningless process of life of beings who are born, die, and are continually reborn. This process is governed by the eternal law of Parabrahman.

Of the five eternal tattvas (Parabrahman, 础办峁�a谤补brahman, 墨艣惫补谤补, 箩墨惫补, and 尘腻测腻) accepted by 厂惫腻尘颈苍腻谤腻测补峁嘺, Parabrahman and 础办峁�a谤补brahman are always beyond 尘腻测腻. They have been, are and forever will be beyond any type of bondage. 惭腻测腻 is not able to influence or bind them. In fact, even the attachment that the 箩墨惫补s and 墨艣惫补谤补s have to 尘腻测腻, perish due to their association with them (础办峁�a谤补brahman and Parabrahman). Since 尘腻测腻 is 箩补岣峚 and the binding factor, the question of its bondage or liberation does not arise; consequently, the remaining two entities, 箩墨惫补s and 墨艣惫补谤补s are subject to bound by 尘腻测腻. There may be hardly any questions that arise regarding the 箩墨惫补鈥� s bondage. However, 墨艣惫补谤补鈥� s bondage is a unique feature of the 厂惫腻尘颈苍腻谤腻测补峁嘺 School: 厂惫腻尘颈苍腻谤腻测补峁嘺 elucidates that it is when Vir膩t-笔耻谤耻峁�a worships 痴腻蝉耻诲别惫补 叠丑补驳补惫腻苍, who is 苍颈谤驳耻峁嘺, that he forsakes 尘腻测腻 and becomes 产谤补丑尘补谤奴辫补 and attains liberation.

厂惫腻尘颈苍腻谤腻测补峁嘺 explains:

鈥淭his is because his father, 笔耻谤耻峁�a is mighty and cares for him properly. So, because Vir膩t-笔耻谤耻峁�a is attached to 尘腻测腻, he is again produced from 尘腻测腻 at the end of dissolution. Moreover, just as the 箩墨惫补 is bound and powerless, in the same way, its father is also bound and powerless. How, then, can the father help his son?鈥�

Let us understand it thoroughly. We have studied in the previous chapters that Vir膩t-笔耻谤耻峁�a is in the 墨艣惫补谤补 category. 厂惫腻尘颈苍腻谤腻测补峁嘺, after applying the analogy for 箩墨惫补 and 墨艣惫补谤补 as son and father, argues that they both are in the clutch of 尘腻测腻 and they have to trend the path of spiritual endeavor in order to get liberation.

Bhadre艣ad膩sa also confirms the fact:

j墨v膩n膩m墨艣var膩峁嚹佱箖 ca hyan膩dibandhana峁� d峁涐笉ham ||
janim峁泃iprav膩h膩nta岣�p膩titvam膩di艣奴nyakam || 厂惫腻尘颈苍腻谤腻测补峁嘺 Siddh膩ntasudh膩 碍腻谤颈办腻 431 ||

鈥�闯墨惫补蝉 and 墨艣惫补谤补s are in the firm bondage of 尘腻测腻 since time immemorial; this causes them to involve in the beginning less cycle of birth and death.鈥�

The 莫艣补-耻辫补苍颈峁�a诲 states the bondage of these two entities; while explaining the verse:

鈥�ye ke c腻迟尘补hano 箩补苍腻岣�鈥� Bhadre艣ad膩sa expresses:

鈥�j膩yante janim峁泃iprav膩he sa峁僺aranti te 箩补苍腻 产补诲诲丑腻 j墨ve艣var膩岣� |鈥� (莫艣补-耻辫补苍颈峁�a诲 3, p.11)

鈥�闯墨惫补蝉 and 墨艣惫补谤补s are bound by 尘腻测腻; therefore, are subject to fall in the cycle of death and birth.鈥�

In terms of their fundamental nature, these two tattvas are pure, knowledgeable, liberated, and characterized by eternal existence, consciousness, and bliss. Yet despite this, they are having been bound to ignorance in the form of 尘腻测腻 since time eternal. As long as they have this captivity, they do not experience the purity of their form and remain a part of the creation, sustenance and destruction of the world. This is their very attachment. The bondage of both these tattvas in this manner is a reality. Albeit this attachment in the form of ignorance is real, it is unable to bring about any defects in their essentially pure form. When both of these tattvas become liberated from this bondage, they experience their pure 产谤腻丑尘颈肠 form, as well as the form of Parabrahman residing within them. Ultimately, there is a permanent end to their various forms of suffering and misery; they attain mukti (liberation) from the cycles of birth and death and a permanent place in the presence of Parabrahman in his 础办峁�a谤补dh膩ma, amongst the 础办峁�a谤补-muktas.

The 叠丑腻峁�y补办腻谤补 elaborates this fact while commenting on the Kena-耻辫补苍颈峁�a诲 verse: 鈥�补尘峁泃腻 bhavanti鈥� (Kena-耻辫补苍颈峁�a诲 1/2). Here, the 鲍辫补苍颈峁�a诲 commences the subject of Parabrahman鈥檚 all doership, and mukti is also asserted as the result of knowing Parabrahman as the all doer.

Bhadre艣ad膩sa provokes:

鈥�brahmar奴pe峁嘺 sv腻迟尘补苍膩 sarvatra s膩k峁Ｄ乼param膩nad膩nubhavar奴p膩峁� 尘辞办峁�asthitimanubhavati |鈥� (Kena-耻辫补苍颈峁�a诲 1/2, p.35)

鈥淏y acquiring this 产谤腻丑尘墨蝉迟丑颈迟颈 (产谤补丑尘补产丑腻惫补) one attains liberation and experiences Parabrahman鈥檚 bliss directly.鈥�

The SSS defines mukti as:

muktirhi sv腻迟尘补brahmaikya-辫奴谤惫补办补峁� 诲腻蝉补产丑腻惫补ta岣� |
bhajanop膩sana峁� pr墨tya sv膩min膩r膩ya峁嘺prabho岣� || 厂惫腻尘颈苍腻谤腻测补峁嘺 Siddh膩ntasudh膩 碍腻谤颈办腻 427 ||

鈥�Mukti is identifying one鈥檚 腻迟尘补苍 with 础办峁�a谤补brahman and humbly and lovingly worshipping 叠丑补驳补惫腻苍 厂惫腻尘颈苍腻谤腻测补峁嘺.鈥�

Bhadre艣ad膩sa gives the definition of mukti in which he includes every aspect of the 厂惫腻尘颈苍腻谤腻测补峁嘺 顿补谤艣补苍补 as far as mukti or 艣谤别测补 is concerned.

He defines:

鈥�尘腻测腻gandhavivarjitatv膩d divyavastupr膩pakatv膩cca nirdo峁�o divya艣c腻迟尘补苍o hy膩tyantikadu岣�khaniv峁泃ti辫奴谤惫补办补峁� param腻迟尘补sahaj膩nandaparamasukha pradatvena atyantahitakaratv膩t 辫谤补艣补蝉迟补岣� s膩k峁Ｄ乨产谤补丑尘补蝉惫补谤奴辫补guruhariprasa峁僩am膩trajanyo hyak峁�arapuru峁�ottamasiddh膩ntalak峁�a峁噊 产谤补丑尘补惫颈诲测腻dhy腻迟尘补vidy膩paravidy膩disam膩rtha艣abdai岣� 艣谤耻迟颈蝉m峁泃yadisuprati峁ａ弓hita岣� sa峁僤ar艣it艣ca paramani岣ヅ洶�别测补sapatha岣� eva 艣谤别测补岣� |鈥� (Katha-耻辫补苍颈峁�a诲 2/1, p.85)

鈥�Mukti or liberation or 艣谤别测补 can be attained only by the association of the 叠谤补丑尘补蝉惫补谤奴辫补 Guru. This state is faultless and divine. In that 艣谤别测补, the ultimate sorrow (cycle of death and birth) is uprooted, Parabrahman鈥檚 bliss is granted and no trace of 尘腻测腻 remains there. Moreover, it is the very essence of 础办峁�a谤补 笔耻谤耻峁�o迟迟补尘补 principle, which is well established in the 艣谤耻迟颈蝉 and 蝉尘峁泃颈蝉 by the name as 产谤补丑尘补惫颈诲测腻, 补诲丑测腻迟尘补惫颈诲测腻, and 辫补谤腻惫颈诲测腻, etc.鈥�

The 叠谤补丑尘补蝉奴迟谤补 also elaborates:

鈥�eva峁� jagato 苍颈谤惫别诲补峁� 辫谤腻辫测补 产谤补丑尘补蝉惫补谤奴辫补gurum膩艣ritya tatprasa峁単ena sv膩tm膩na峁� 尘腻测腻malah墨na峁� pari艣uddha峁� 办峁泃惫腻 tameva sv膩tm膩na峁� punastadak峁�arabrahmabh膩vena 蝉补峁僺办峁泃测补 gur膩reva pratyak峁�an膩r膩yanasvar奴pabh膩vanay膩k峁�ar膩dhipatisahaj膩nanda-paramop膩sanena tatparam膩nandadivy膩nubhuti 濒补办峁�a峁嘺峁� 尘辞办峁�a峁� sa峁僷膩dayeta iti |鈥� (叠谤补丑尘补蝉奴迟谤补 1/1/4, p.28)

Here, the 叠丑腻峁�y补办腻谤补 explains the method and state of liberation a seeker achieves through the 础办峁�a谤补brahman Guru.

鈥淎fter attaining detachment towards the worldly affairs, one associates with the 产谤补丑尘补蝉惫补谤奴辫补 Guru by seeking his firm refuge, acquires pure 腻迟尘补-realization. Thereafter he adds 产谤补丑尘补产丑腻惫补 in that 腻迟尘补-realization. In this way, he further indulges in 耻辫腻蝉补苍腻 of the manifest form of Parabrahman; as a result, he procures liberation in which he experiences the bliss of Parabrahman.鈥�

The 叠丑补驳补惫补诲-骋墨迟腻 shows the way to eradicate the internal desire which emerges due to 尘腻测腻.

vi峁�ay膩 vinivartante nir膩h膩rasya dehina岣� |
rasavarja峁� raso'pyasya 辫补谤补峁� 诲峁涐梗峁璿腻 nivartate ||^[1]

鈥淭he pleasurable objects stay away if one abstains from sense enjoyment, but the thirst for sense enjoyment remains in subtle form. The thirst also disappears from the one who has known the Supreme Parabrahman.鈥�

Bhadre艣ad膩sa explains the very sense of this verse:

鈥�ak峁�arapuru峁�ottamas膩k峁Ｄ乼k膩rasya 产谤补丑尘补惫颈诲测腻tmakasya brahmasthitir奴patv膩llabdh膩k峁�arabrahmagu峁嘺s膩dharmyasya puru峁�ottamaparabrahmop膩sakasya dhruv膩punar膩v峁泃ti艣墨l膩 尘腻测腻mohaniv峁泃tirabhij膩yata |鈥� (叠谤补丑尘补蝉奴迟谤补 2/59, p.61)

鈥淥ne who has attained qualitative oneness with 础办峁�a谤补brahman, has acquired 产谤补丑尘补惫颈诲测腻 and has attained the realization of 础办峁�a谤补 笔耻谤耻峁�o迟迟补尘补, for such a devotee 尘腻测腻 and infatuation are removed permanently.鈥�

Having understood the bondage and liberation of the 箩墨惫补s and 墨艣惫补谤补s in its simplest form, we shall now primarily focus on the attachment and liberation of the 箩墨惫补. 341

Footnotes and references:

[back to top]

[1]:

Bhagavad-骋墨迟腻 2/59