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13.1 Query on Nature of Release.

Reporting the conversation Lord 艢颈惫补 had with 艢谤墨 搁腻尘补, 厂奴迟补 informed the sages assembled at 狈补颈尘颈峁Ｄ乺补峁噛补 that a highly pleased 搁腻尘补 enquired about the nature of release which is auspiciousness, to Lord 艢颈惫补.

13.2 Five kinds of Release.

The great Lord informed 搁腻尘补 that the release are of five kinds: i, to be in the world of 艢颈惫补; ii, to get the same form 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 艢颈惫补; iii, to possess equal lordship with 艢颈惫补; iv, to be united with 艢颈惫补 and verse , total release.^[1] They are respectively 厂腻濒辞办测补, 厂腻谤奴辫测补, S膩r峁ａ弓ya, 厂腻测耻箩测补 and Kaivalya. The first four are the result of worship and 蝉补驳耻峁嘺 耻辫腻蝉补苍腻 or meditation on Lord 艢颈惫补 with attributes. The last one, however, is absolute release resulting from true knowledge of reality 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 one with one鈥檚 own self. This is the release in strict sense of the term; others are more or less figurative.鈥斺�溎乼masvar奴p膩vasth膩na峁� muktirityabhidh墨yate鈥� appears in 艢颈惫补 G墨t膩 in two places X.38 and XIII.8 stressing the importance of self -knowledge in the attainment of Release,

13.3 Brahman devoid of any difference.

Brahman is mere existence, consciousness, infinitude and bliss; it is devoid of any attributes and inaccessible to mind and speech.^[2] Brahman is devoid of any difference whatsoever. There are no saj膩t墨ya, vij膩t墨ya or svagata differences. Just 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the cloud-city is seen in the skies that has no reality, similarly this entire universe is falsely presented in 艢颈惫补 through the beginningless ignorance (补惫颈诲测腻). When ignorance is destroyed, there is nothing that remains other than the Lord.^[3] cf. 碍补峁环辞辫补苍颈峁�a诲

13.4. Means for rise of Knowledge.

搁腻尘补 wanted to be enlightened on how does sacred knowledge about 艢颈惫补 arise in a mortal and means in that matter. Lord, further, explains the way to acquire the purest knowledge, by his grace, to the great 搁腻尘补. Abandoning all attachment to entire creation, including ones own kith and kin, and having faith in the scriptures and longing for vedantic wisdom, with gifts in hand one should approach a learned and realized preceptor and please him with services and hear with intense concentration (艣谤补惫补峁嘺) about the essence of 鲍辫补苍颈峁�a诲蝉 in the form of 惭补丑腻惫腻办测补蝉 and reflect (manana) on them and do constant contemplation (苍颈诲颈诲丑测腻蝉补苍补) on oneself 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the Supreme Self and by grace of god, all past karmas gets burnt in the fire of knowledge and the devotee do not acquire any subsequent karmas and becomes a realized one; a Brahma-闯帽腻苍颈 becomes himself Brahman. After realization one happens to incur whatever sin, does whatever meritorious deeds, great or small, he is not affected by such sin or merit. Such a person is 闯墨惫补苍-尘耻办迟补. When all the desires in a person are controlled and conquered, then the mortal turns into immortal.^[4] Release is known 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the destruction of the knots of heart caused by ignorance.

13.5. Attainment of 闯墨惫补苍 Mukti

Just like the fall of slipped foot from the brink of a tree, so sure is the release for a man of knowledge and whenever, where-ever the body of 闯墨惫补苍-mukta falls, he is Videha-mukta after the second power of 尘腻测腻 is dispelled. 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 butter from churned milk cannot become milk again, similarly a wise man does not get back into worldly life.^[5] The Lord makes a prophetic statement also that one who studies this chapter daily or hears it, will be liberated from bondage to the body effortlessly and exhorts 搁腻尘补 to practice the same so that he will get release by this alone in every way without effort.

Thus ends the thirteenth chapter of 艢颈惫补-g墨t膩.

Footnotes and references:

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[1]:

Ibid XIII-3

[2]:

Ibid XIII-9

Cf. Bh膩gavata Pur膩峁嘺 VII Skanda 25-31 says that one can attain God even through fear 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 in the case of Ka峁僺a, or hate 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 in the case of 艢i艣up膩la. This is a 辫谤补耻诲丑墨-惫腻诲补 to prove the power of grace, not that hate and fear are alternative ways to win it.

[3]:

Vide 碍补峁环辞辫补苍颈峁�a诲 IV-11;鈥擳here is no plurality whatsoever is here.;鈥�Neha n膩n膩sti ki帽cana.

[4]:

Ibid XIII-31

[5]:

Ibid XIII-36.