Part 35.6 - The Attainment of Mukti

[Full title: Sripati’s Philosophical Standpoint (6): The Attainment of Mukti]

What is mukti'? How is it attained? Is there any continuance of 'bheda' after attaining mukti? These are questions which are again and again referred to by Sripati. Commenting on IV. 3. 9, Samipyattu tadvyapadesah (Parabrahma samipya is mukti), he gives an outline of his views. After remarking that the sabda' tu' here clears the doubt, he states that Sruti texts like Y'o devanam prabhava- schodbhavascha visvadhiko Rudro maharshih, 351 Hiranyagarbham janayamasa purvam sanobudhya subhaya samyunaktu, etc., declare that the jiva came into origin through Parabrahma Siva by the agency of Hiranyagarbha and that in meditating on him alone lies his union with him. Then again the Sruti texts, Tamisanam varadam devamidyam³58 nichayyainam santimatyantameti, Yodevanam prathamaschodbhavascha visvadhiko Rudro maharshih, Hiranyagarbham pasyata jayamanam sano budhya subhaya samyunaktu, etc., declare that the jiva through constant meditation gets within sight of Hiranyagarbha through whom he is brought to the presence of Parabrahman and within sight of him. He, 853 Mundaka-upanishad , II. 1. 854 Ibid., III. 1. 3. 859 855 Brihadaranyaka-upanishad , 1. 4. 10. 856 Sveta. Upa., IV. 14. 857 Maha-upanishad , X. 19. 858 Ibid. 859 Cf. Anandatirtha. Hiranyagarbhah, khaproktah isah Sankara evacha srishtyadina vartayati >> Skanda. In the beginning, Parabrahman assumes the vyakta (sat) form in Hiranyagarbha and begins the work of creation, etc,

the mumukshu (i.e., the released soul), then has no other to meditate upon except Parabrahman and enjoy the bliss of his sight (svasamipa Hiranyagarbhekshitrutvam subha smriti hetutvamcha vyavasthapanachcha). Sruti texts like Yo veda nihitam guhayam parame vyoman, So'snute sarvan kaman saha Brahmana vipaschita, 800 etc., declare that the upasaka of Parabrahman by nearness to Parabrahman and enjoying the bliss of his sight will have been entirely granted every wish (sarva kama) of his. This is the established fact. Sruti texts like Tatpurusho manavassa enan Brahmagamayati, 51 etc. (That being-hitherto a mere man-hastens towards the determinate knowledge that he is gone away to Brahman) declare that the mumukshu is one who has speedily gone near to Siva (Siva eva avagamyati). Sruti texts like Siva ekodhyeyah sivankarah sarvamanyat parityajya,82 etc., state that mumukshus should not meditate upon any one other than Siva Parabrahman. In order to remove this objection-for meditation on Hiranyagarbha is mentioned above in another textthe next Sutra mentions the alternative proof: Karyatyaye tadadhyakshena sahatah paramabhidhanat. There are the Sruti texts which we have heard: Gatah kalah panchadasa pratishtha devascha sarve pratidevatasu; Karmani vijnanamayascha atma pare'vyaye sarva ekibhavanti. 863 These declare that all devas in whom are invested the fifteenth part of Paramatman's power return to him at the time of moksha. Thus all karmas performed having resulted in abiding. knowledge, all atmas become associated with the Imperishable Supreme. In the Sutra, the word kuryatyaye means when the mumukshus reach their final stage of bodily existence, when they are to cast off their carnal sheaths, when the work to be done through their sensory organs has absolutely ended. The word atah signifies "therefore". Then the word paramabhidhanat 880 Taittiriya-upanishad , II. 1. 861 Chchandogya-upanishad , IV. 15. 6. 862 Sveta. Upa., IV. 14. 863 Mundaka-upanishad , III, 2, 7,

means that they are therefore termed to be installed along with others already in association with Parabrahman (tadadhishthana Brahmadi devatabhissaha 864 paramabhidhanat). This is what is meant when it is said that by the expression paramatmanekibhavatva, i.e., becoming associated with the Paramatman. Why mumukshus should meditate only on Hiranyagarbha is a topic which is pleasant not to discuss. Therefore the Sruti texts: Esha devapatho Brahma patha etena pratipadyamana imam manavamavartante,885 Tayordhvamayannamrutatvameti; 86 etc., declare that this is the chief way for the devas to reach the path to Brahman (Brahma patha) by reaching which this manava (being) has not to go back for further rotation (of births and deaths) and getting into this path, he rises up higher and higher until he reaches the deathless stage (amrutatva). The Srutis here do not mention Hiranyagarbhapatha but since the mumukshu has no further rotation, he is declared to have reached the stage known as Chitkailasa. As from Smriti texts like Abrahma bhuvanallokah punaravrittino'rjuna, 867 etc., we hear that the Brahma and other worlds are non-eternal, the world even before it came to be created and after its dissolution, existed only in the womb of Siva as propounded in the texts Yada tamastan na diva na ratrir nasan nachasachchiva eva kevalah,868 Tadaksharam tatsaviturvarenyam pragnacha tasmat prasruta purani, etc. Sruti texts like Ritam satyam param Brahma purusham krishna pingalam,8 etc., clearly state that Brahmadharma is declared to be existing at all the three times-past, present and future-without interruption and that ritatva and satyatva are the characteristic dharmas of 864 Note that the words used directly suggest that Brahma and other gods are there already and mumukshus are only installed in their group on their obtaining their release-when their sensory organs cease to work and carnal bodies are cast off. 865 Chchandogya-upanishad , IV. 15. 6. 886 Ibid., VIII. 6. 6. 867 Bhagavad-Gita, VIII. 16. 868 Taittiriya-upanishad , VI. 10. 889 37 Maha-upanishad , X. 20. F

no one else but Parabrahman whom the mumukshus should meditate upon and none else. Smritescha (IV. 3. 11) (On account of the smriti). The Smriti texts, Sivamsabhutajivanam Sivopasanamuchyate ; Sivasyanugrahadeva krimi kitakavat sada; Sivatmakatvam samprapya na punarjanma labhyate, etc., clearly declare that to those who meditate on Siva alone, there is no more return as they will have attained Sivatmakatva. 870 To mumukshus, no other upasana is prescribed. In this connection an alternative practice also is explained in the next Sutra: Param Jaiminir mukhyatvat (IV. 3. 12) (The highest Jaimini opines; on account of primariness of meaning). The Sruti texts, Ritam satyam param Brahma purusham krishna pingalam; 871 Brahmadhipatir Brahmanodhipatir Brahma Sivo me astu SadaSivom, etc., declare that the Siva form of Parabrahman is the highest form for meditation-the symbolic form of pranava. Jaimini thinks that all those who meditate on this Siva form of Parabrahman are taken to Sivaloka led by ativahikas (angels of Kailasa). Why? Because that is the chief place intended for them, according to the Sruti text Brahmavidapnoti param, 873 etc. For the word "Brahman "always denotes in its most important sense "Parabrahman only (Brahma Sabdasya parasminnevat Brahmani mukhyatvat).814 At other times, the word Brahma denotes Chaturmukha, Hiranyagarbha, etc., according to the sense in which the terms are used in the beginning and the end with reference to shadvidha linga tatparya without contradiction (Chaturmukha Hiranyagarbha pakshe upakramopasamharadi shadvidha linga tatparye virodhachcha). Therefore in Sruti texts like Tatpurusho manavassaenan³75 870 872 " Assuming Siva's own form. Maha-upanishad , X. 21. 871 Maha-upanishad , X. 20. ST 3 Brihadaranyaka-upanishad , IV. 6. 874 This should be compared with Anandatirtha's words:"Brahma sabdasya Vishnvaveva" (The word Brahma in its highest sense implies only Vishnu). He quotes the Sruti text: Tadeva Brahma paramam kavinam. Maha-upanishad , I; See Brahma-Sutra Bhashya, I. 1. 1. 875 Chchandogya-upanishad , IV. 15. 6.

Brahma gamayati, etc., the word Brahma should be interpreted in terms of Siva (Sivaparatvam). This is the conclusion. Further argument as to this is adduced in the next Sutra: Darsanachcha (IV. 3. 13) (And because Scripture declares it). Yesha samprasado'smachcharirat samutthaya paramjyotirupasampadya svena rupenabhinishpadyate ;*** Yatha nadyassyandamanassamudre astam gachchanti namarupe vihaya | Tatha vidvan namarupat vimuktah Paratparam purushamupaiti divyam; 877 these and other Sruti texts declare that jiva and Brahman are as the attainable and the attained (prapyaprapakatvena) 878 without contradiction in a manner which exhibits bheda as well as abheda. To attribute to the jiva for ever the state of Brahman (Brahmatvam sada) or to postulate eternal difference (sada bhinnatvam) between the jiva and the Brahman cannot ever be accepted (Jivasyaiva Brahmatvam sada jiva bhinnatvamcha nangikartavyam). vam The further argument for this is adduced in the next Sutra : Na cha karye pratyabhisandhih (IV. 3. 14) [And the objective is not towards union (with Hiranyagarbha)]. Visvadhiko Rudro maharshih; 819 Hiranyagarbham janayamasa pur- .880 these and other Sruti texts declare that there is no promise that the jiva would attain the Hiranyagarbha form. Hence the word pratyabhisandhih-there is no declaratory statement that the jiva will attain the Hiranyagarbha form. There is no declaration, that through the agency of the dissolution of the jiva form, he will attain to Hiranyagarbha form in moksha. Tamevam viditva atimrutyumeti; Nanyahpantha vidyate ayanaya; 881 Gnatva Sivam santam atyantameti; 882 these and other Sruti texts declare that it is 876 Chchandogya-upanishad , VII. 3. 4. 877 Mundaka-upanishad , II. 1. Prapaka Procuring, conveying, leading to attainment. Prapya To be reached; attainable. 879 Maha-upanishad , X. 19. 880 Ibid., XI. 19. 881 Taittiriya-upanishad , III. 12. 882 Atharvasiras.

only after fully knowing Siva through his jnana that the jiva can attain Sivatadatmya and sayujya (intimate union with Brahman) and mukti. Those who meditate upon Chaturmukha Brahma will, according to Srutis, Smritis and Puranas, attain a form of mukti wherefrom no further return is declared (to be possible). Sruti texts like Asva iva romani vidhuya papam chandra ina rahormukhat pramuchya dhutva sariramakrutam krutatma Brahmalokam abhisambhavami, 883 point out that wherever Brahmaloka is referred to in the Srutis, it is to be understood as applicable to Sivaloka. In this manner, agreeably to the maxim, bahavopyeka yatnita, though many may be the trials put forward, yet the objective aimed at is the same; while conforming to the theories (of philosophy) advanced by different Acharyas, our own system of philosophy has been made to shine. 884 A pratikalambanannayatiti Badarayana ubhayatha cha doshattatkratuscha (IV. 3. 15) (Those not depending on symbols he leads thus, says Badarayana; there being a defect in both cases; and he whose thought is that). Apratikalambanam means those who act contrary to pratikalambana. (Those who do not seek the support of Brahman through meditating on images (pratikas) are called A pratikalambanas.) Such of them-i.e., A pratikalambanas-are led by the group of Ativahikas-i.e., divine carriers of muktas-to the presence of Brahman through the Archiradi marga. Thus opines Badarayana. This Sutra declares thus: Meditation (upasanam) carries every one to mukti; but this does not apply uniformly in the same way generally to all (muktas). Sruti texts like Sarvam khalvidam Brahma; Tajjalaniti santa upasita; 885 Aitadatmyamidam sarvam tatsatyam sa atma tattvamasi svetaketo; Tattvameva 883 Chchandogya-upanishad , IV. 11. 1. 884 886 Sripati says that he has interpreted the systems of other Acharyas bheda and abheda-in conformity with their views but has at the same time made them illustrate the truth of his own system of philosophy. 885 Chchandogya-upanishad , III. 14. 886 Ibid., VI. 1. 8.

tvameva tat; Tvam Brahmasi; Aham Brahmasmi; .887 etc., declare that this universe consisting of chetana and achetana beings is the result of Brahmakurya and is pervaded by Brahma (Brahmalmakatva) and this can be realized through meditation whereby the meditator realizes Brahmatattva (dhyanena Brahmatattva praptyavagamat). The Sutra has the expression ubhayathacha dosha tatkratuscha. If this expression is explained in accordance with Dvaita Sruti texts like Dva suparnan, 888 etc., and made to declare in upasana that the jiva and the Brahman are different, then many Advaita texts like Tattvamasi, 889 etc., are tainted with the sin of compromise. If, on the other hand, the Advaita Sruti texts are treated as more important, then many hundreds of Dvaita Sruti texts would be tainted with the sin of compromise. And therefore it is that we have to accept the theory of bheda and abheda between jiva and Brahman on the analogy of the bhramara and the kita and numerous other examples of a similar kind. Yesha samprasado'smachcharirat samutthaya paramjyotirupasampadya svenarupenabhinish padyate; 890 nassamudre astam gachchanti namarupe vihaya, s etc. Sruti texts declare that one should not stick to a onesided view and a view which has been repudiated. The Sutra uses the expression tat kratuscha. This is the realization he has toiled for and obtained at last. the Sruti texts Tam yatha yathopasata, 892 etc., declare that the fruit of one's action will be in accordance with his meditation and trials. Therefore whatever one does in this world, he will reap the fruit of the same in the next, quite in accordance with his action. To the meditators, the meditated (object) will be at hand. 887 Brihadaranyaka-upanishad , I. 4. 10. 888 Mundaka-upanishad , III. 1. 1. 889 Chchandogya-upanishad , VI. 1. 8. 890 Ibid., VIII. 12. 14. 891 Mundaka-upanishad , II. 1. 892 Katha-upanishad , IV. 10. Yatha nadyassyandamaAs Throughout

the Vedanta in its entirety, it is declared that bhedabheda should be accepted as inevitable (durvarya). Verily it is seen in Sruti texts like Narayana param Brahma tattvam Narayanah parah,893 etc., that meditation is undertaken in connection with Vishnu and many other gods. But in the Dahara, Sandilya, Upakosala, Vaisvanara and other vidyas, it is clearly explained that that particular form of God which entirely releases beings from the bondage of Maya should be meditated upon. And if it is asked which is that particular form, it is explained in the next Sutra: Viseshancha darsayati (IV. 3. 16) (And Scripture declares the difference). Here the indeclinable particle cha indicates certainty in the meaning (nischayarthah). In the midst of jivas possessing the pasu form of Brahma, Vishnu, etc., Siva Parabrahman is Pasupati. The term viseshancha signifies that this is generally borne testimony to in the Rig and other Vedas and in the Vedanta. Darsayati means shines forth; i.e., that this fact is brought to light. Thus it is testified to in the following texts of the Rigveda :Antarichchanti tam jane; Rudram paro manishaya gribhnanti jihvayasanam; Ayam me hasto bhagavan ayam me bhagavattarah; Ayam me visvabheshajo ayam sivabhimarshanah, etc., and in the following texts of the Yajurveda Yate Rudrah Sivatanuh aghora papakasini; Tayanastanuva santamaya girisantabhichakasihi; Triyambakam yajamahe, etc., and it is also seen thus testified to elsewhere. Moreover, in the Taittiriya in the text, Daharam vipapam, while prescribing for the mumukshus the meditation upon Parabrahman within their hearts (dahara pundarika), it is said in the text, Yo vedadau svarah prokto vedantecha pratishthitah; Tasya prakritilinasya yah parassa mahesvarah, 894 etc., in which the meditation on Mahesvara is prescribed. And also texts like Na karmana na prajaya dhanena, 895 etc., declare that 803 Maha-upanishad , XI. 4. 895 Kaivalya Upa., 2. 894 Ibid., X. 24.

all those who have freed themselves from worldly bondages and family ties and have accordingly become viraktas, should in the midst of other devas ardently aspire for meditation on Siva. The Sruti text beginning with the words Sahasra sirsham devam,896 etc., eulogizes God Narayana at length and the hymn beginning with Padmakosa pratikasam and ending with Tasyassikhayam madhye Paramatma vyavasthitah, 887 etc., declares that Narayana in his three forms should be meditated upon in one's own heart. Then, further on, Sruti texts like Adityova esha etanmandalam tapati," 898 etc., declare that Siva pervades everything including the Adityamandala and the Sruti text beginning with Nidhana pataye namah 899 and ending with Panimantram pavitram, declares that Siva Parabrahman pervades every part of the universe in his two symbolic forms of Murta and Amurta, which cause the creation of the jagat in its manifested condition. The Sruti then prescribes that according to the five texts beginning with Sadyojatadi, etc., and ending with Namo hiranyabahave eulogizing Siva in all his glowing forms, including Uma Sakti, that these (Murta and Amurta) forms should be meditated upon by all those who seek for mukti. And the Sruti text, Ritam satyam param Brahma, 000 etc., declares that the forms of Krishnapingala Virupuksha and Visvarupa are to be meditated upon. In the Kaivalya, the text beginning with Hritpundarikam virajam visuddham, etc., and ending with Tadadi madhyanta vihinamekam vibhum chidanandamarupamadbhutam; Umasahayam parames varam prabhum trilochanam nilakantham prasantam, and other similar texts. declare clearly that only the Parabrahman form of Siva, who is the presiding supreme deity at heart, should be meditated upon in his Murta and Amurta forms. The Smriti 896 897 Maha-upanishad , XI. 1. Ibid. 898 Chchandogya-upanishad , III. 19. 899 Maha-upanishad , XIV. 1. 900 Ibid., X. 21.

584 mukti. INTRODUCTION texts, Sarvabhutasthamatmanam sarvabhutanichatmani | Sampasyan Brahma paramam yati nanyena hetuna 901 etc., clearly declare that Sivopasana only is capable of granting In Sivasankalpopanishad and Bodhayana Sutra, the texts Paratparataro Brahma tatparat parato Harih Yatparatparato Isastanme manassivasankalpamastu, etc., clearly prove that Mahesvara is the greatest of all deities (Mahesvarasya sarvadhikatva nirdesat). As regards the Sruti text Tadvishnoh paramampadam sada pasyanti surayah,902 etc., the Sivapada which is termed Kailasa is beyond Vishnupada and this the holy sages with their eyes of knowledge (jnana drishti) reach. For it is said in the Skanda: Tadvishnoh paramam divyam padam kailasa samgnikam Sivakarunya lesena sada pasyanti surayah, etc. And also in the Mandukya, it is said: Prapanchopasamam santam Sivamadvaitam chaturtham manyante sa atma sa vigneya, etc. Also in the Svetasvatara, it is seen:-Eka eva Rudro nadvitiyaya tasthe Yo devanam prathamaschodbhavascha, Visvadhiko Rudro maharshih Hiranyagarbham janayamasa purvam, etc.; Mayantu prakritim vindyat mayinantu mahesvaram Tasyavayava bhutoththam vyaptam sarvamidam jagat 903 1 Ksharam pradhanam amrutaksharam Harah ksharatmana visate deva ekahºº4 | Tasyabhidhyanat yojanat tattva bhavadbhuyaschante visvamaya nivruttih Tamisvaranam paramam mahesvaram tam devatanam paramamcha daivatam Patim patinam paramam purastat vidama devam bhuvanesa midyam 005 | Na tasyakaryam karanamcha vidyate na tatsamaschabhyadhikancha drisyate Parasya saktir vividhaiva sruyate svabhaviki jnana bala kriyacha°°* | Na tasya kaschit patirasti loke nachesitanaiva cha tasya lingam iti, etc. Also it is said in the Atharvasiras :-Deva ha vai svargam loka- 001 904 Bhagavad-Gita, VI. 29. 902 Taittiriya-upanishad , IV. 2. 9. 903 Sveta. Upa., IV. 10. 004 Ibid., I. 10. 905 Kawalya Upa. 906 Sveta Upa., VI. 8.

magaman Te deva Rudramapruchchan Ko bhavaniti So'bravit Ahamekah prathamamasam vartamicha bhavishyamicha Nanyah kaschinmatto vyatiriktah iti. proIn the Atharvana sikha also the same view is pounded in the text beginning with Dhyayitesanam pradhyayitavyam | Sarvamidam Brahma Vishnu Rudrendraste samprasuyante and ending with Siva eko dhyeyah sivamkarah sarvamanyat parityajya, etc. These and hundreds of other texts thus clearly declare that Siva alone is to be meditated upon for obtaining moksha. Though Sruti texts like Vacham Brahmetyupasita Pranam Brahmetyupasita | Mano Brahmetyupasitaºº7 | Narayana paro dhyata dhyanam Narayanah parah, 808 etc., declare that through word, thought and deed, Narayana should be meditated upon with purity of mind and body, yet, those learned in the Veda declare as the established truth that in order to obtain the form of Siva Parabrahman in the end, through the sushumna nadi, these are the stages through which they (the meditators) have to pass. It is to obtain this glorified knowledge, by which the form of Siva Parabrahman may be realized, that Ativahikas-those holy servants of Sivalead the meditator so that he may obtain the final Kailasa, passing beyond all Indra and Upendra lokas, there to enjoy eternal bliss. The attainment of Svasvarupa and Sivatva (Sivatva prapti) being defined as mukti (IV. 4. 22), it does appear that Sripati directly answers the question whether there is bheda after attaining mukti. Whether Sivopasana prevails in mukti is not thus explicitly stated though he quotes the Atharvasirah text Siva eko dhyeyah sivamkarah sarvamanyat parityajya, etc., and remarks that none other than Siva should be meditated upon (upasana). It would seem that when svasvarupa is obtained, the upasana would still continue even in mukti. Mukhyatva (i.e., Parabrahmatva) would remain in Siva while muktitva would have come to the upasaka. The term Bhagavat, he adds, is not applicable to anybody else except mukhya, i.e., Parasiva Maha-upanishad , XI. 24. 907 Chchandogya-upanishad , IV. 5. 908

(Bhagavat sabdo netarasya mukhyah Tadvadupadishtam laukika prayogat srautavidher baliyastvat II). Quoting in support the Satarudriya text Namaste astu Bhagavan Visvesvaraya Mahadevaya iti, he would seem to hold that the mukta says: Salutation to Bhagavan Mahadeva, the Lord of the Universe. According to the view of Sripati, the Sruti holds strongly that the term Bhagavat applies only to Mukhya and to none else. Parasiva Brahman would thus appear to be supreme even in mukti and the mukta, though in Siva's own form, can only bow down to him and offer worship to him, even in mukti. The fact that Sripati seeks Sruti support for this view (Srautavidher baliyastvat) would seem to indicate that he strongly holds to this view.000