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However, upon death, having shed its material body, the self does not forever remain formless in Ak峁�ara诲丑腻尘补. S惫腻min膩r膩ya峁嘺 explains in 痴补肠补苍腻尘峁泃补 Gadhad膩 III/7 that like Parabrahman, who possesses a definite form there, the liberated devotees in his service also possess a form. What is this form of the liberated self in Ak峁�ara诲丑腻尘补?

This is the question posed to S惫腻min膩r膩ya峁嘺 in 痴补肠补苍腻尘峁泃补 Gadhad膩 II/66. He replies:

鈥淲hen the 箩墨惫补鈥檚 ignorance is dispelled, its association with the three 尘腻测颈肠 bodies is broken. Thereafter, the 箩墨惫补 remains as pure consciousness and existence. Then, by Parabrahman's will, the 箩墨惫补 receives a body composed of sentiency (caitanya 辫谤补办峁泃颈), which is distinct from the eight inert elements (jada 辫谤补办峁泃颈) of Parabrahman, i.e. earth, water, etc. With that body, then, it resides in Parabrahman's Ak峁�ara诲丑腻尘补.鈥�

In answer to a similar question in 痴补肠补苍腻尘峁泃补 Gadhad膩 I/1鈥�

鈥淲hat type of body does a devotee of Parabrahman attain when he leaves his physical body, which is composed of the five material elements and goes to the abode of Parabrahman?鈥�

S惫腻min膩r膩ya峁嘺 replies that such a devotee receives, 鈥榖y the will of Parabrahman', a 产谤腻丑尘颈肠 body, what he calls here a 鈥�产谤补丑尘补尘腻测腻 tanu鈥�.

Bhadre艣ad膩sa corroborates:

辫谤腻辫测补 苍补惫腻峁� 迟补苍耻峁� 产谤腻丑尘墨峁� 辫补谤腻迟尘腻''k膩rasa峁僴ibh膩m |
nityadvibhujap膩d膩didivyakara峁嘺sa峁儁ut膩m || S惫腻min膩r膩ya峁嘺 Siddh膩ntasudh膩 碍腻谤颈办腻 438 ||

鈥泪苍 videhamukti, the released self resides in Ak峁�ara诲丑腻尘补, having attained a new body that is made of brahmatattva. This new body looks just like that of 笔补谤补尘腻迟尘腻, meaning that it eternally possesses two arms, feet other divine instruments of action.鈥�

The 叠谤补丑尘补蝉奴迟谤补蝉 brings forth a critical argument regarding whether the mukta attains a new divine body in the abode of Parabrahman or not?

The 叠丑腻峁�y补办腻谤补 gives a fine solution by applying 蝉奴迟谤补鈥檚 own words:

sampady膩virbh膩va岣� svena 艣abd膩t ||BC 4/4/1 ||

鈥淭hrough the words of the 颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 XII, it is proved that there is an emergence of a divine body to the 箩墨惫补 in the abode of Parabrahman.鈥�

The 叠丑腻峁�y补办腻谤补 comments:

鈥�产谤补丑尘补谤奴辫补sya parop膩kasya videhamuktau 产谤腻丑尘补 惫补辫耻谤濒补办峁�a峁嘺峁� 苍补惫补迟补谤补峁� 诲颈惫测补谤奴辫补尘补产丑颈苍颈峁�p补诲测补迟别鈥� (Brahma蝉奴迟谤补 4/4/1, p.416)

鈥淥ne who is 产谤补丑尘补谤奴辫补 and offers 耻辫腻蝉补苍腻 to Parabrahman attains new divine 产谤腻丑尘颈办补 body in the videhamukti 蝉迟补迟别.鈥�

In this way, a seeker attains this 产谤腻丑尘颈肠 body. Now we will analyze the form of this body. Well, there is no possibility, nor any need for any other kind of body-form other than similar to Parabrahman in the state of liberation. Every mukta is given the body composed of divine material of the substance of consciousness-bliss and this body is exactly analogous to teen-aged form (蝉补诲腻-办颈艣辞谤补-murti-谤奴辫补) of Parabrahman because this is the original form of Parabrahman and the 艢谤耻迟颈 says 'Svena rupe峁嘺' abhini峁�padyate'^[1] and 'mama bhavam膩gat膩.^[2] So, whatever original (尘奴濒补) form (谤奴辫补) of Parabrahman is there, the similar equally divine, glorious form every mukta gets through His grace. Parabrahman Himself comes to receive the liberated self to His abode, and en-route Ak峁�ara诲丑腻尘补. He invests the freed self with a divine-effulgent body of brahma tattva (the stuff of consciousness-bliss).

This he, (a mukta) gets from Parabrahman on the perish of the subtle physical body only after acquiring brahmanhood. Of course, in the highest abode of Parabrahman (parama 诲丑腻尘补/ Ak峁�ara诲丑腻尘补) there is no scope for any other form (or any other type of body), because it alone exists eternally also after final destruction (尘补丑腻辫谤补濒补测补 / 腻迟测补苍迟颈办补辫谤补濒补测补); and in 尘补丑腻辫谤补濒补测补 (final dissolution) all other names and forms except that of Parabrahman, Ak峁�arabrahman, and muktas are doomed through destruction.^[3] This makes one more thing clear logically and spiritually that only divine form-personality (Brahman-Parabrahman) alone is beyond the limitations of space and time (辫谤补办峁泃颈-names and forms); and as the muktas are dowered with Parabrahman-like divine body-form, they exist imperishably.

Although the muktas are similar to Parabrahman in possession of body-form and characteristics, there is an important difference. The unique differentia of Parabrahman is-He is the inner ruler of all, He is the controller, creator-sustainer-destroyer of an infinite number of universes, He alone is exclusively independent, and supreme controller and supporter of all. His perfection, divinity, glory, and power are infinite, unconditional, independent, and causa Sui. This is not the case with muktas, because theirs is everything conditional, dependent and derived from Parabrahman. This retains the master-servant, worshipped-worshipper relationship intact between Parabrahman and muktas. This further implies that the shine, luster, and effulgence of Parabrahman are exceedingly superior and marvelous to that of the muktas.^[4] Consequently, the transcendence and the supreme majesty of Parabrahman remains unmatched and unexcelled.

Bhadre艣ad膩sa expresses this view in the 叠谤补丑尘补蝉奴迟谤补蝉 by quoting the 蝉奴迟谤补: ata岣� eva ca anany膩dhipati岣�^[5] It reads that there is the only controller of mukta is Parabrahman. Thus muktas become free from 办腻濒补, 办腻谤尘补, and 尘腻测腻 but remain independent to Parabrahman forever. The oft-emphasized illustration says that a worm is converted into a honey-bee by a bee, which implies that the 办蝉别迟谤补箩帽补 箩墨惫腻迟尘补苍 remains the same while the body of the honey-bee is acquired. On the same analogy, the atomic 腻迟尘补苍 remains the same while discarding the 办腻谤尘补-born material body; it acquires a new divine body composed of 辫补谤腻-辫谤补办峁泃颈, i.e. effulgent 补辫谤补办峁泃补蝉 ubstance of the nature of consciousness-bliss.

It cannot be held that in the state of 尘辞办峁�a 箩墨惫腻迟尘补苍 undergoes transformation and gets into the shape of a divine body, because when the 箩墨惫腻迟尘补苍 did not undergo any change or transformation in the state of bondage, how can it ever undergo change and become body shaped with parts and limbs in the state of liberation? Therefore, on this issue, S惫腻min膩r膩ya峁嘺 says: 鈥淎fter leaving this physical body, when 腻迟尘补苍 goes to the abode of Parabrahman on achieving 尘辞办峁�a, it acquires a new body of the nature of brahman (consciousness-light) by the will and grace of Parabrahman.^[6] At the loss of the physical body, an emancipated 箩墨惫腻迟尘补苍 with the body composed of effulgent-consciousness attains the service of Parabrahman in His abode. Moreover, the words 'caitanya-ni-murti'^[7] is interpreted in the commentary as the body of the nature of Brahman. It is the extremely effulgent being-consciousness bliss (sat-肠颈迟-腻苍补苍诲补 tattva/ dravyam). It is called 鈥�sat-cit-腻苍补苍诲补鈥� also because the word 鈥�sat鈥� here means eternal-indestructible (nitya) 鈥�cit鈥� means of the nature of effulgence (jyotirupa) and ananda because the body is pleasantly agreeable.

As explicated in the 痴补肠补苍腻尘峁泃补 that when the 箩墨惫补, becomes brahmrupa and departs from this worldly body, by the will and resolve of Parabrahman, it acquires Brahman-like celestial divine body through the 辫补谤腻 辫谤补办峁泃颈. On this issue, 痴补肠补苍腻尘峁泃补 explicitly says that when the 箩墨惫补 gets rid of its attachment with threefold (gross, subtle, causal) bodies, and the 腻迟尘补苍 exists as conscious principle per se, it is invested with a body composed of Brahman distinct from the material 辫谤补办峁泃颈 of 24 elements. Through the immense grace of Parabrahman, the 箩墨惫补 acquires this brahmic body and enjoys the bliss of Parabrahman.^[8] Bhadre艣ad膩sa also confirms while commenting on the 叠丑补驳补惫补诲-骋墨迟腻

The verse reads:

补辫补谤别测补尘颈迟补蝉迟惫补苍测腻峁� 辫谤补办峁泃颈峁� viddhi me 辫补谤腻m |
箩墨惫补bh奴t膩峁� 尘补丑腻产腻丑辞 yayeda峁� dh膩ryate jagat || Bhagavad-骋墨迟腻 7/5 ||

鈥淢y other higher entity is the Para 笔谤补办峁泃颈, which is different from the insentient 辫谤补办峁泃颈 and by which this entire universe is sustained, O Arjuna.鈥�

The 叠丑腻峁�y补办腻谤补 provides the explicit reason that:

鈥�eva峁� videhamukt膩vak峁�arabrahm膩khyaparaprak峁泃ereva mukt膩n膩峁� divya产谤腻丑尘补dehasya nirm膩峁嘺t惫腻t鈥� (叠丑补驳补惫补诲-骋墨迟腻 7/5, p.158)

鈥�Aparaprakriti here implies Ak峁�arabrahman because, in videhmukti, only Ak峁�arabrahman can compose the 产谤腻丑尘颈肠 body for muktas.鈥�

Here, the meaning of ' 辫补谤腻 辫谤补办峁泃颈' is explained as 鈥�ak峁�arabrahm膩tmaka-辫补谤腻辫谤补办峁泃颈鈥� and the meaning of the word 鈥�deha鈥� is given as 鈥�产谤补丑尘补尘腻测腻 迟补峁嘘h鈥�, and the meaning of 鈥�samyujyate鈥� is brought forward as 鈥榯adabhisamayukto bhavati鈥�. This explication in the commentary makes one more point clear: the jiv腻迟尘补苍 (with 鈥業-sense鈥� of ahamartha) and the body (产谤补丑尘补尘腻测腻 tanu), it possesses, are two different things, so the body-self distinction of a different kind still prevails. So, the possessor-possessed relation remains between the two.

Caitanya 辫谤补办峁泃颈 is not 箩墨惫补 谤奴辫补 辫谤补办峁泃颈 but it is 辫补谤腻 辫谤补办峁泃颈 known as aksarabrahm盲tka 辫谤补办峁泃颈 out of which the bodies of muktas are composed.

Vach. Sar.14 says:

鈥淐asting the physical body on earth, when jiv腻迟尘补苍 becomes free from it. Parabrahman dowers him a new body called 鈥�叠丑腻驳补惫补迟颈-迟补峁嘘鈥� with which the mukta-箩墨惫补 resides in the abode of Parabrahman. This once again spells out the 鈥榖ody-self鈥� relation which persists at the level of parama 辫腻诲补. When the mukta-箩墨惫补 acquires a divine body of the nature of light-consciousness, he then becomes capable to distinguish between himself, other muktas, Ak峁�arabrahman and Parabrahman.鈥�

Thus, each mukta is a knower and enjoyer with uncontaminated pure 鈥業-sense鈥�, by his own divine body. The forms-personalities of Parabrahman, Ak峁�arabrahman, and the released selves (muktas i.e. 辫腻谤峁�a诲补蝉) are true (real), divine, and extremely effulgent. All of them have a body form like that of 鈥�笔耻谤耻峁�a鈥� (Parabrahman Himself) endowed with two hands.^[9]

The 叠丑腻峁�y补办腻谤补 elaborates:

鈥�evameve峁�a sampras膩do deh膩tmavivek墨 pr膩gukt膩pahatap膩pmat惫腻di驳耻峁嘺vi艣i峁ａ弓o 产谤补丑尘补谤奴辫补岣� parabrahmop膩sako mukt膩tm膩 asm膩cchar墨r膩t pr膩rabdhalabdh膩nna艣var膩d deh膩t samutth膩ya ni峁�kramy膩'cir膩didivyam膩rge峁嘺 辫补谤补峁� 箩测辞迟颈岣� divyaprabh膩sam膩n膩'k峁�ara诲丑腻尘补sthitaparamadivyatejasvina峁� param膩tm膩nam upasampadya 辫谤腻辫测补 svena r奴pe峁嚹�'bhini峁�padyate svena 产谤腻丑尘补峁嘺 divyavigrahar奴pe峁嘺 ni峁�panno bhavati | 产谤腻丑尘补tanuyukta岣� san sadaiva param膩tmaparamadivyasukha峁� 诲颈惫测腻'k峁�aradh膩mnyanubhavat墨tyartha岣� |鈥� (颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 XII 8/12/2, pp.386-387)

鈥淎 产谤补丑尘补谤奴辫补 devotee with the divine qualities who can discern between the body and the 腻迟尘补苍 offers 耻辫腻蝉补苍腻 to Parabrahman. After leaving his physical mortal body, he trends on the divine 础谤肠颈谤腻诲颈 path and attains Parabrahman in His abode. At this moment, this liberated self enriches with the divine 产谤腻丑尘颈办补 body and continuously experiences the bliss of Parabrahman.鈥�

A mukta worships and serves Parabrahman clothed in a divine body that has non-material, senses, mind, vital breath etc. It is the body composed of the substance of the nature of effulgent consciousness-bliss. 叠谤补丑尘补蝉奴迟谤补蝉 4/4/10, (abh膩vam b膩darir玫h hyevam) raises a doubt whether released selves acquire the vivid pleasures in the abode or not? But the 叠丑腻峁�y补办腻谤补 strongly refutes this position, that there is any possibility of such pleasure items. In other words, the mukta becomes devoid of 办腻谤尘补 born prakrta material body (补艣补谤颈谤颈); and acquires 办腻谤尘补 free non-material (补辫谤腻办蝉迟补) body (艣补谤墨谤补). This is the view of 叠腻诲补谤腻测补峁嘺 in 叠谤补丑尘补蝉奴迟谤补蝉 4/4/12. This divine body is eternal, (sarge'pi nopaj膩yante pralaye vyathanti ca), devoid of production and destruction even at every periodical creation and dissolution.^[10]

There is one more way in which the problem of mukta鈥� s divya-艣补谤墨谤补 is viewed. When the jiv腻迟尘补苍 departs from its mortal-physical body, rises above, it receives a new divine body from Parabrahman. Thus, Parabrahman gives him a new divine body which is of the nature-&-stuff of lustrous-consciousness. Here, the words 鈥榞ets鈥� and 鈥榞ives鈥� are not used in the conventional sense of getting or giving a visible-tangible material object from one hand into another. Here, the words 鈥榞ets鈥� or 鈥榞ives鈥� is used to imply that a divine body comes forth (腻惫颈谤产丑补惫补迟颈) from the personality of Parabrahman by His will. That is why, it is termed to suggest-鈥榡ust as the Guru gives knowledge (箩帽腻苍补) to a 艣颈峁�y补 (i.e. unveils truth). Similarly, the bh膩gavati 迟补峁嘘 is given. The 础苍迟补谤测腻尘墨 笔补谤补尘腻迟尘腻 (may also), by His extraordinary divine power, can make bh膩gavati tanu become manifest (补惫颈谤产丑腻惫补) from inside for the mukta-箩墨惫补. It is called 鈥�bh膩gavati tanu鈥�, because the body resembles the form (vigraha) of Brahman, and also because it is dowered (or endowed) by Parabrahman out of His sweet will graciously. (Bhagavat eva bh膩gavati murti, 叠丑补驳补惫腻苍-尘耻谤迟颈蝉补尘腻苍补-尘耻谤迟颈, 产丑补驳补惫补诲别肠肠丑补测补-辫谤腻辫迟补-迟补迟蝉补尘-尘耻谤迟颈.) In this way, for a jiv腻迟尘补苍 who now has become pure-consciousness, a permanent-unchanging (dhruva/ kutastha) divine body (divya-deha) is formulated (made manifest) by the will of Parabrahman.

The body of the nature of 笔耻谤耻峁�o迟迟补尘补 manifests for jiv腻迟尘补苍, having a form similar to Parabrahman, and it is everlasting and identical; and yet the knower and enjoyer of Lord and His bliss, it is a perfectly symmetrical beautiful body endowed with all abilities fully consummated. It is the body in which as if the knower, the known, and the knowledge are fused together like a single entity! The 辫谤别尘腻办补谤峁�a峁嘺 (Love-Attraction) of the 笔耻谤耻峁�o迟迟补尘补 is supreme, infinite, and indescribable. In such a most lustrous satcid腻苍补苍诲补尘腻测腻 murti of Parabrahman, the jiv腻迟尘补苍 is attracted and lost totally in Him out of highest love and devotion for Him. As a response to his psychological (merger) union with Param腻迟尘补苍, from Him out of overflowing grace and will, the jiv腻迟尘补苍 receives (has a manifestation of) the Parabrahman-like divine lustrous body. He makes him acquire it. As a mother confers a similar form to a baby, so does Parabrahman bestow on him a divine form (body) similar to His own.

It is a 鈥�驳耻峁嘺-诲谤补惫测补尘-肠补颈迟补苍测补-腻办谤迟颈鈥� i.e. a body of nature and effulgent consciousness. This 鈥榣ustrous-consciousness鈥� out of which the body is made, pervades perfectly within the confines of the body-shape wholly and does not flow out or exceed it, nor does it leave any point or portion of body unpervaded within it. Here, an illustration given as a pointer (and not for literal application) is -just as water turns into the shape of an ice-cube, and thus acquires the features-properties of ice. Similarly, all the characteristics and features of Parabrahman鈥檚 personality are acquired by the released self (with the exception of the qualities and powers of His supreme exclusive transcendence, as stated in 厂惫别迟腻 Up. 6/16). In short, the mukta acquires a perfect-permanent body resembling Parabrahman Himself. 397

When the supreme 笔耻谤耻峁�o迟迟补尘补 makes a divine body manifest (for a liberated jiv腻迟尘补苍) out of Brahman, does it indicate any change (惫颈办腻谤补丑) and loss or diminution (办峁�a测补丑/丑谤腻蝉补丑) in His personality? The answer is no. Parabrahman's form-personality is of the nature of consciousness-bliss, which is eternal and unique. Uniform, unchanging, undiminishing, infinite, and perfect. So, despite the attainment of perfection from Him by innumerable released selves, His perfection remains unique, infinite, and undiminished. The devotee endowed with 耻辫腻蝉补苍腻, self-knowledge, Parabrahman-knowledge, the strength of Parabrahman's divine nature and the state of likeness with Ak峁�arabrahman is blessed by a divine Parabrahman-like body (叠丑腻驳补惫补迟颈-迟补峁嘘) at the loss of his physical body and reaches the highest abode called 叠谤补丑尘补诲丑腻尘补 (parama 诲丑腻尘补).

Bhadre艣ad膩sa draws upon this when commenting on the 鲍辫补苍颈峁�a诲蝉. He explains that when the self leaves the body and reaches the supremely glorious form of Parabrahman in the divinely luminous Ak峁�ara诲丑腻尘补, it receives a divine, 叠谤腻丑尘颈办补 body { divya产谤腻丑尘补vigraha; 产谤腻丑尘补tanu} in which it continuously experiences the divine bliss of Parabrahman.

This is analogously and even more explicitly stated in Brhad膩ra峁噛aka-耻辫补苍颈峁�a诲 4/4/4:^[11]

tadyath膩 pe艣ask膩r墨 pe艣aso m膩tr膩map膩d膩y膩nyan苍补惫补迟补谤补峁� kaly膩峁嘺tara峁�
谤奴辫补峁� tanuta evame惫腻yam膩tmeda峁� 艣补谤墨谤补峁� 苍颈丑补迟测补惫颈诲测腻峁�
gamayit惫腻'nyan苍补惫补迟补谤补峁� kaly膩峁嘺tara峁� 谤奴辫补峁� kurute 辫颈迟谤测补峁� 惫腻
驳腻苍诲丑补谤惫补峁� 惫腻 诲补颈惫补峁� 惫腻 辫谤腻箩腻辫补迟测补峁� 惫腻 产谤腻丑尘补峁� 惫腻'nye峁Ｄ佱箖 惫腻 bh奴t膩n膩m || (Brhad膩ra峁噛aka-耻辫补苍颈峁�a诲 4/4/4)

鈥淎s a goldsmith takes a piece of gold and turns it into another, newer, more beautiful form, in the same way, this self, having discarded this body and dispelled its ignorance, receives another, newer, more beautiful... 产谤腻丑尘颈 蹿辞谤尘.鈥�

Elaborating upon this new form in 痴补肠补苍腻尘峁泃补 Gadhad膩 III/38, S惫腻min膩r膩ya峁嘺 speaks of it alongside Parabrahman's form in the following way:

鈥淭he form of Parabrahman in Ak峁�ara诲丑腻尘补 and the form of the muktas -the attendants of Parabrahman -are all real, divine, and extremely luminous. Also, the form of that Parabrahman and those muktas is two-armed like that of a human being, and it is characterized by eternal existence, consciousness, and bliss.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 III/38)

Going even further in likening the muktas form with Parabrahman鈥檚 human-shaped form, S惫腻min膩r膩ya峁嘺 calls theirs a 鈥楶arabrahmanly body鈥�, or 鈥�bh膩gavati tanu鈥� (痴补肠补苍腻尘峁泃补 S膩rangpur 14). The climax of this similarity is found in 痴补肠补苍腻尘峁泃补 K膩riy膩n墨 1, where S惫腻min膩r膩ya峁嘺 states that the liberated selves, due to their knowledge of Parabrahman, assume a form like Parabrahman's form. That is, he explains, 鈥榯hey become divine'.

Being divine and composed solely of consciousness means that the liberated selves are without any of the distinctions of name and form possible only with 尘腻测颈肠 materiality. In other words, the forms in Ak峁�ara诲丑腻尘补 of Parabrahman, Ak峁�arabrahman, and all liberated selves are virtually identical, with the muktas themselves being visually indistinguishable from one another (even while retaining their ontological individuality). Another reason for this is that the forms of the muktas are genderless, just as the selves themselves are (痴补肠补苍腻尘峁泃补 Gadhad膩 III/22).

In a sermon recorded in S惫腻m墨n墨 V膩to 7/2, S惫腻min膩r膩ya峁嘺 explains:

鈥淭he form of a mukta is different from the two genders of the world. It is neither female in shape nor male in shape. It has a wholly 产谤腻丑尘颈肠 body, which is neither feminine nor masculine.鈥�

This also helps explain that, even while having a human-shaped form -complete with senses, inner faculties, etc. -the fact that it is divine, 叠谤腻丑尘颈办补, and composed entirely of consciousness, the liberated selves are devoid of any human functions and urges. Having transcended 尘腻测腻, they are beyond hunger, thirst, fatigue, etc., and free of all forms of mundane passions.^[12]

Footnotes and references:

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[1]:

颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 XII 8/12/2

[2]:

叠丑补驳补惫补诲-骋墨迟腻 4/10

[3]:

Mundaka-耻辫补苍颈峁�a诲 3/2/8

[4]:

痴补肠补苍腻尘峁泃补 Gadhad膩 II/13; 3/31, 38

[5]:

叠谤补丑尘补蝉奴迟谤补蝉 4/4/9, with Parabrahman Aksharbrahman is also controller of muktas. Here is the context of Parabrahman.

[6]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/1

[7]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/37

[8]:

痴补肠补苍腻尘峁泃补 Gadhad膩 II/66

[9]:

痴补肠补苍腻尘峁泃补 Gadhad膩 III/38

[10]:

Brahma蝉奴迟谤补 4/4/10-4/4/12, pp.422-424

[11]:

See Brhad膩ra峁噛aka-耻辫补苍颈峁�a诲-S惫腻min膩r膩ya峁嘺-产丑腻峁�y补 4.4.4, pp.268-269 for a fuller explanation of this verse, where it relates the 产谤补丑尘补谤奴辫补 mukta receiving a 产谤腻丑尘补sarira for enjoying Parabrahman in Ak峁�ara诲丑腻尘补, whereas other, less elevated selfs will receive other types of bodies as they enjoy the pleasures of lesser abodes. Despite these similarities, the liberated selfs remain ontologically distinct from Parabrahman and Ak峁�arabrahman.

[12]:

鈥�补产丑腻惫补峁� b膩darir膩ha hyevam鈥� Brahma蝉奴迟谤补 4/4/10, pp.422-423