LIBERATION

The concept of liberation, or Moksha, is the core of Indian philosophy. It is ingrained in the Vedas, Upanishads, and scriptures. It is an essentiality in the Sanātana Dharma (eternal order or righteousness) the eternal way or the eternal order. The Sanātana Dharma is transcendental and beyond time, space, and situation. The word Dharma comes from the Sanskrit root "dhri" which means "to sustain" or "that which is integral to something." This way it refers to truthfulness, virtue, honesty, asceticism, forbearance, humility, purity, chastity, and a steady demeanour. In otherways Swami Sivananda said "Serve, love, give, purify, meditate, realise; Be good, do good, be kind, be compassionate"

i.Eternal Dharma, i.e., universal and fixed eternally

ii.Swadharma: Duties performed according to one's condition and nature.

In the Srimad Bhagavad Gita, Sri Krishna says one must rise above the dualities of happiness and distress and remain steadfast in all types of situation.

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha

sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate

Sri Krishna says that the person who is not affected by happiness or distress and remains steady in both becomes eligible for liberation. Liberation is the transmigration of a soul through the endless pangs of birth and death towards its final migration into Divine Consciousness and God Realisation. Where there is no Sun or Moon to light rather it is the manifestation of divine light and consciousness all the ways.

na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ

yad gatvā na nivartante tad dhāma paramaṁ mama

Sri Krishna observes, "Neither the sun nor the moon, nor fire, can illumine that Supreme Abode of Mine." "Having gone there, one does not return to this material world again."
Liberation is a journey from the pangs of birth and death, all sorrows, attachments, and bondages, towards fullness, infinities, and a fuller realisation of Divine Consciousness.
Liberation in the Sanātana Dharma is elevated through fixation and movement within the eternal order or way of life. It is detachment from all bondages of worldly pleasure and pain, steadfastness, divine devotion, purity and chastity in our whole body, mind and intellect mechanism. The body, mind, intellect, and spirit mechanism elevation journey starts from a bottom-up direction through control and detachment of the body from the mind and the intellect from the spirit domain, toward final liberation from all attachments based on the body, mind, and intellect tripod mechanism for final submersion in the Divine consciousness, the Brahmān, or the Cosmic Self, or the Absolute, or the infinity, or the Supreme God. It requires several life experiences, depending on the firmness of one’s detachments and divine devotion. Each stage is to be controlled firmly through detachment and devotion for elevation to the next higher level.

1. Outline

The concept of liberation, or moksha, is clearly outlined in the Yoga-Vasistha by Sage Valmiki in conversation with Sage Bharadwaj: "Complete abandonment of desires (vāsana, mental conditioning) is called the best state of liberation (moksha) and is the only pure step towards happiness. The absence of desires leads to the extinction of mental actions, in the same manner as the absence of cold melts small particles of ice. Our desires uphold our living bodies and bind us tightly to our bodily prisons like ropes. These being loosened, the inner soul is liberated" (Yoga-Vasistha Maha Rāmāyana, Book 1—Detachment, Chapter 3). There are two kinds of dharmas, material dharma and spiritual dharma. These two kinds of dharma are based upon two different understandings of Ātman, or the Self. Our dharma is determined in accordance with our bodily designations, obligations, duties, and norms when we identify ourselves as the body. That way it serves and meditates through the body, or bodily dharma, apara dharma, or material dharma, by fulfilling the responsibilities to family, society, etc. This includes the dharma as a Brāhmin, Kshatriya, etc. However, when we identify ourselves as the soul, or para dharma. The soul’s Father, Mother, Friend, Beloved, and Resting Place are all God. Hence our one and only dharma becomes loving devotional service to God. This is also called para dharma or spiritual dharma. Higher elevations need to be sustained in a continuous process of spiritual enlightenment under the guidance of a spiritual master. In the Srimad Bhagavad Gita, Sri Krishna also advises Arjuna.

tad viddhi praṇipātena paripraśhnena sevayā

upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ

Learn the truth by approaching a spiritual master. Inquire from him with reverence and render service to him. Such an enlightened saint can impart knowledge to you because he has seen the truth.

2. Self-realisation

Self-realisation is the realisation of Ātman, inner spirit, or the Self. It moves from the lower self to the higher Self, the realisation of divine consciousness. Self-realisation is an intrinsic part of elevating experiences. "Enquire 'who am I' know the Self and be free. Love all, serve all, serve the Lord in all. Speak the truth, be pure, be humble, Concentrate, meditate, attain Self-realisation." "You are best, you are real, when you are not" — when the little self is gone

Our best work and our greatest influence is when we are without a thought of self. Self is the death of love.

The nature of Brahmān (the Supreme Being), or Ātman, or the Self, is Existence-Knowledge-Bliss. It dwells in every heart. On account of maya a man is not conscious of his true Self. So the only way to liberation is through the knowledge of the self. Ethical laws, sacrificial ceremonies, philanthropic works, austerities, the study of scripture, worship, and other similar spiritual disciplines only serve to remove the impurities of the mind, which hinder the manifestation of Ātman. Ātman is to be known now and here, and not elsewhere after death. "If a man knows Ātman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him."

He who knows the Self is liberated; even the gods cannot prevent his being so, because he has realised himself to be the very Soul (Ātman) of the gods. "He who knows the Supreme Brahman truly becomes Brahman."

Swami Vivekananda also highlights the steps for self-realisation:

-Control the mind from wandering outward or externality to internality.

-Uparati, or not thinking about sense objects.

-Titiksha, or forbearance, i.e. "Resist no evil"

-Shradha, or Faith

-Samadhana, or constant practice

-Self-realisation
-Purity

In the Srimad Bhagavatam the realisation of the higher Self is clearly elucidated through Maharaja Ambarish.

sa vai manaḥ kṛṣṇa-padāravindayor

vacāṁsi vaikuṇṭha-guṇānuvarṇane

karau harer mandira-mārjanādiṣu

śrutiṁ cakārācyuta-sat-kathodaye

mukunda-liṅgālaya-darśane dṛśau

tad-bhṛtya-gātra-sparśe ’ṅga-saṅgamam

ghrāṇaṁ ca tat-pāda-saroja-saurabhe

śrīmat-tulasyā rasanāṁ tad-arpite

pādau hareḥ kṣetra-padānusarpaṇe

śiro hṛṣīkeśa-padābhivandane

kāmaṁ ca dāsye na tu kāma-kāmyayā

yathottamaśloka-janāśrayā ratih

Mahārāja Ambarīṣa always engages his mind in meditating upon the lotus feet of Sri Krishna, his words in describing the glories of the Lord, his hands in cleansing His temple and his ears in hearing the words spoken by Sri Krishna or about Sri Krishna. He engages his eyes in seeing Sri Krishna’s abode, he engages his sense of touch in touching the bodies of His devotees, he engages his sense of smell in smelling the fragrance of tulasī offered to Him, and he engages his tongue in tasting His prasāda. He engages his head in bowing down before Him and all his desires in serving Him, all the times in a day. Indeed, Mahārāja Ambarīṣa never desires anything for his own sense gratification. He engages all his senses in devotional service, in various engagements related to Him. This is the way to increase your attachment to the Supreme Being and be completely free from all material desires.

uddhared ātmanātmānaṁ nātmānam avasādayet

ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ

Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.

3. Pathways

The Three Yogas or Trimārga are three soteriological paths mentioned in the Bhagavad Gita for the liberation of human spirit.

They are:

-Karma Yoga or the Path of Action (Karma-mārga)

-Bhakti Yoga or the Path of Devotion (Bhakti-mārga) to Ishvar (God)

-Jñāna Yoga or the Path of Knowledge (Jñāna-mārga)

If one leaves the material dharma it is considered a sin due to dereliction of duty. But if one leaves material dharma and takes the shelter of spiritual dharma, it is not a sin. The Śrīmad Bhāgavatam states:

devarṣhi-bhūtāpta-nṛiṇāṁ pitṝīṇāṁ na kiṅkaro nāyam ṛiṇī cha rājan

sarvātmanā yaḥ śharaṇaṁ śharaṇyaṁ gato mukundaṁ parihṛitya kartam (11.5.41)[v37]

Similarly, by fulfilling our duty to God, we automatically fulfil our duty to everyone. Hence, there is no sin in renunciating material dharma if we are properly situated in spiritual dharma. In fact, the ultimate goal is to engage completely and wholeheartedly in spiritual dharma. The Śrīmad Bhāgavatam states:

ājñāyaivaṁ guṇān doṣhān mayādiṣhṭān api svakān

dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ (11.11.32) [v38]

"I have given innumerable instructions regarding the performance of bodily dharma in the Vedas. But those who realise the shortcomings in these, and renounce all prescribed duties, to simply engage in my devotional service, I consider them to be the best sādhaks."

In the Rāmayan, Lakshman renounces all material duties to accompany Sri Rama in the forest. He says:

guru pitu mātu na jānahu kāhū, kahahu subhāū nātha patiyāū

more sabahiñ eka tumha swāmī, dinabhandhu ura antarayamī [v39]

"O Lord, please believe me, I do not know any teacher, father, mother, etc. As far as I am concerned, you, the saviour of the fallen and the knower of the heart, are my Master and my everything." Similarly, Prahlad says:

mātā nāsti pitā na ’sti na ’sti me swajano janaḥ [v40]

"I do not know any mother, father, or relative (God is everything to me)."

In the Bhagavad Gita, Sri Krishna delivers Arjuna sequentially higher instructions Initially, he instructs Arjuna to do karma, i.e. his material dharma as a warrior.

swa-dharmam api chāvekṣhya na vikampitum arhasi

dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate

Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness.

But material dharma does not result in God-realization; and once the pious merits are depleted, one has to come back. Hence, Sri Krishna instructs Arjuna to do karma yoga, i.e., his material dharma with the body and spiritual dharma with the mind. He asked Arjuna to fight the war with the body and remember God with the mind.

tasmāt sarveṣhu kāleṣhu mām anusmara yudhya cha

mayyarpita-mano-buddhir mām evaiṣhyasyasanśhayam

Therefore, always remember Me and also do your duty of fighting the war. With mind and intellect surrendered to Me, you will definitely attain Me; of this, there is no doubt.

This instruction of karma yoga forms the major portion of the Srimad Bhagavad Gita. Now in the very end, Sri Krishna instructs Arjuna to practise karma sanyās, i.e. renounce all material dharma and simply adopt spiritual dharma, which is love for God. He should thus fight, not because it is his duty as a warrior but because God wants him to do so.

idaṁ te nātapaskyāya nābhaktāya kadāchana

na chāśhuśhruṣhave vāchyaṁ na cha māṁ yo ‘bhyasūtayi

This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of Me.

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati

bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ

Amongst My devotees, those who teach this most confidential knowledge perform the greatest act of love. They will come to Me, without doubt.

Arjuna in Srimad Bhagavad Gita raises so many questions like

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ

yach-chhreyaḥ syānniśhchitaṁ brūhi tanme

śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me as to what is best for me.

The answer to the question is narrated by Sri Krishna as

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru

mām evaiṣhyasi satyaṁ te pratijāne priyo ‘si me

Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Doing so, you will certainly come to Me. This is My pledge to you, for you are very dear to Me.

"Namaskuru (the act of humble obeisance) effectively neutralises vestiges of egotism that may arise in the performance of devotion. Thus, free from pride, with the heart immersed in devotion, one should dedicate all one’s thoughts and actions to the Supreme."

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

Sri Krishna observes, abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.

4. Remarks

Moksha is liberation from the cycle of death and rebirth in this world. The pathways are jñāna-yoga (knowledge), karma-yoga (duty), dhyana-yoga (meditation) and bhakti-yoga (devotion).
According to Vaishnava scriptures, there are four types of salvation known as salokya, samipya, sarupya, and sayujya. This is purely a devotee's idea, of closeness to God by degrees of nearness.

In other traditions, there are five kinds of liberation: sālokya, sāmīpya, sārūpya, sārṣṭi and sāyujya.

Sālokya means that after material liberation, one is elevated to the planet where the Supreme Personality of Godhead resides.

Sāmīpya means remaining an associate of the Supreme Personality of Godhead.

Sārūpya means attaining a four-handed form exactly like that of the Supreme Being.

Sārṣṭi means attaining opulences like those of the Supreme Being.

Sāyujya means merging into the Brahmān effulgence of the CosmicSelf.

The Muktika Upanishad (sloka 1.18–29) as explained by Sri Rama to Hanuman, is the most superior form of Moksha and the essence of all Upanishads, higher than the four types of Mukti namely: Salokya, Saameepya, Sarupya, and Sayujya.
Kaivalya means "solitude," "detachment," or "isolation," or isolation of purusha from prakriti.

The state where only the Self or Soul alone exists in a constant flow of pure, undivided consciousness is called Kaivalya. It is not a stage of differentiation of the person from the whole world. Rather, it is the awareness of the whole world that enters into the person who attains Kaivalya. The person is uplifted by separating himself from the material world to understand that bliss is not dependent on the material aspects but it is in the complete awareness.

When the soul realises that bliss is not externally dependent on anything, Kaivalya comes in. The soul then understands its true, unchanging, beginningless, endless, and infinite nature. In this state, the consciousness is established in its pure essence, and liberation of the soul happens.

-Asutosh Satpathy