Priti Sandarbha 2 Another general definition of liberation; 3 1 Sadyo mukti
A "general definition" of mukti means one that can apply both to Brahma-sākṣātkāra and Bhagavat-sākṣātkāra. The reason Jiva Goswami starts with an ambivalent definition that sounds like Māyāvāda is only to remind us that we are acintya-bhedābheda-vādis, which is the basic principle that should guide us when reading the Bhāgavatam.
The first few anucchedas will have this capacity for ambivalence, but not to worry. Pure and unadulterated prīti will have its day.
Anuccheda 3 is about two aspects of utkrānta mukti (liberation after leaving the body), which are sadyo-mukti (immediate liberation) and krama mukti (gradual libeation). These are concepts that have been encountered since the Buddhist period.
I mistakenly equated jīvanmukti with sadyo-mukti and utkrānta with krama-mukti in a previous talk. That should be corrected.
Jiva Goswami refers to SB 2.2.15-21 for sadyo-mukti and those translations have been read on the video. Some of these verses have appeared earlier in Bhakti Sandarbha 29 and 215 in relation to the description of the jñāna-mārga and nididhyāsana...
[2]
tathā cānyatra—
etāvān eva manujair yoga-naipuṇya-buddhibhiḥ |
svārthaḥ sarvātmanā jñeyo yat parātmaika-darśanam || [bhā.pu. 6.16.63]
ṭīkā ca—na cātaḥ paraḥ puruṣārtho’stīty āha—etāvān iti | parasyātmana ekaṁ darśanam iti yat etāvān eva ity eṣā | paramātmanaḥ kevalasya darśanam iti vā |
|| 6.16 || śrī-śaṅkarṣaṇaś citreketum || 2 ||
[3]
saiṣā hi muktir utkrānta-daśāyāṁ dvidhā bhavati—sadya eva ca, krama-rītyā ca | tatra pūrvā dvitīye "sthiraṁ sukhaṁ cāsanam" [bhā.pu. 2.2.15] ity-ādi prakaraṇānte, "visṛjet paraṁ yataḥ" [bhā.pu. 2.2.21] ity atra |
The verses from the Second Canto are quoted here in full: See next class for some further comments on these verses:
sthiraṁ sukhaṁ cāsanam āsthito
yatir yadā jihāsur imam aṅga lokam
deśe ca kāle ca mano na sajjayet
prāṇān niyacchen manasā jitāsuḥ
O King, when a yogī desires to leave the world, he should not be concerned about auspicious time or place. Being seated in a stable and comfortable posture and having regulated his vital air, he should withdraw his life air with the mind. (2.2.15) BhaktiS 28*, 215*.
manaḥ sva-buddhyāmalayā niyamya
kṣetra-jña etāṁ nilayet tam ātmani
ātmānam ātmany avarudhya dhīro
labdhopaśāntir virameta kṛtyāt
Restraining the mind with his purified intelligence, he should absorb the intelligence into the witness (ksetrajña) and then merge the witness into the self. Then merging the self in Brahman, a sober person attains supreme peace and should cease from all action. (SB 2.2.15-16)
na yatra kālo’nimiṣāṁ paraḥ prabhuḥ
kuto nu devā jagatāṁ ya īśire
na yatra sattvaṁ na rajas tamaś ca
na vai vikāro na mahān pradhānam
In that abode, Time, which reigns even over the immortals, has no influence, what to speak of the gods who control the worlds. Nor do sattva, rajas, tamas, ego, mahat or pradhāna exist in that abode. (SB 2.2.17) [bhagavat-sandarbha 73]
paraṁ padaṁ vaiṣṇavam āmananti tad
yan neti netīty atad-utsisṛkṣavaḥ
visṛjya daurātmyam ananya-sauhṛdā
hṛdopaguhyārha-padaṁ pade pade
Those who desire to give up everything that is not the Absolute Truth by following the process of negation (neti neti), giving up all depravity and holding the feet of the Deserving One in their hearts in exclusive friendship at every moment, regard this place connected to Lord Viṣṇu to be the Supreme Situation. (SB 2.2.18 ) [bhagavat-sandarbhaù 59 (73)]
itthaṁ munis tūparamed vyavasthito
vijñāna-dṛg-vīrya-surandhitāśayaḥ
sva-pārṣṇināpīḍya gudaṁ tato'nilaṁ
sthāneṣu ṣaṭsūnnamayej jita-klamaḥ
The yogi whose cravings for sense gratification have been completely set at rest by force of wisdom acquired through the scriptures should drop his body in the following manner: First of all, he should sit pressing the anus with his heels and then, overcoming weariness should draw the air upwards through the six loci, i.e, the chakras. (2.2.19)
nābhyāṁ sthitaṁ hṛdy adhiropya tasmād
udāna-gatyorasi taṁ nayen muniḥ
tato'nusandhāya dhiyā manasvī
sva-tālu-mūlaṁ śanakair nayeta
The self-disciplined yogi should draw the air located in the circle within the navel (known by the name of maṇipūraka) upwards into the cakra located in the heart (called anāhata), thence following the course of the udāna air, he should take it to the circle located above the breast (viśuddha) and again with the help of the intelligence should gradually push it to the root of the palate (the top of the viśuddha-cakra). (2.2.20)
tasmād bhruvor antaram unnayeta
niruddha-saptāyatano'napekṣaḥ
sthitvā muhūrtārdham akuṇṭha-dṛṣṭir
nirbhidya mūrdhan visṛjet paraṁ gataḥ
Thereafter having closed the seven passages (eyes, ears, nose and mouth) he should take the air from the root of the palate to the circle located at the middle of the eyebrows (ājñā cakra). Then if he has no desire to visit the higher worlds, he should pause at the ājñā cakra for about half an hour with his gaze fixed on his goal and taking the air into the sahasrāra cakra located in the crown of his head attain union with God. Finally breaking open the crown of his head, he should abandon his body and the senses. (2.2.21)
The verses from the Second Canto are quoted here in full: See next class for some further comments on these verses:
sthiraṁ sukhaṁ cāsanam āsthito
yatir yadā jihāsur imam aṅga lokam
deśe ca kāle ca mano na sajjayet
prāṇān niyacchen manasā jitāsuḥ
O King, when a yogī desires to leave the world, he should not be concerned about auspicious time or place. Being seated in a stable and comfortable posture and having regulated his vital air, he should withdraw his life air with the mind. (2.2.15) BhaktiS 28*, 215*.
manaḥ sva-buddhyāmalayā niyamya
kṣetra-jña etāṁ nilayet tam ātmani
ātmānam ātmany avarudhya dhīro
labdhopaśāntir virameta kṛtyāt
Restraining the mind with his purified intelligence, he should absorb the intelligence into the witness (ksetrajña) and then merge the witness into the self. Then merging the self in Brahman, a sober person attains supreme peace and should cease from all action. (SB 2.2.15-16)
na yatra kālo’nimiṣāṁ paraḥ prabhuḥ
kuto nu devā jagatāṁ ya īśire
na yatra sattvaṁ na rajas tamaś ca
na vai vikāro na mahān pradhānam
In that abode, Time, which reigns even over the immortals, has no influence, what to speak of the gods who control the worlds. Nor do sattva, rajas, tamas, ego, mahat or pradhāna exist in that abode. (SB 2.2.17) [bhagavat-sandarbha 73]
paraṁ padaṁ vaiṣṇavam āmananti tad
yan neti netīty atad-utsisṛkṣavaḥ
visṛjya daurātmyam ananya-sauhṛdā
hṛdopaguhyārha-padaṁ pade pade
Those who desire to give up everything that is not the Absolute Truth by following the process of negation (neti neti), giving up all depravity and holding the feet of the Deserving One in their hearts in exclusive friendship at every moment, regard this place connected to Lord Viṣṇu to be the Supreme Situation. (SB 2.2.18 ) [bhagavat-sandarbhaù 59 (73)]
itthaṁ munis tūparamed vyavasthito
vijñāna-dṛg-vīrya-surandhitāśayaḥ
sva-pārṣṇināpīḍya gudaṁ tato'nilaṁ
sthāneṣu ṣaṭsūnnamayej jita-klamaḥ
The yogi whose cravings for sense gratification have been completely set at rest by force of wisdom acquired through the scriptures should drop his body in the following manner: First of all, he should sit pressing the anus with his heels and then, overcoming weariness should draw the air upwards through the six loci, i.e, the chakras. (2.2.19)
nābhyāṁ sthitaṁ hṛdy adhiropya tasmād
udāna-gatyorasi taṁ nayen muniḥ
tato'nusandhāya dhiyā manasvī
sva-tālu-mūlaṁ śanakair nayeta
The self-disciplined yogi should draw the air located in the circle within the navel (known by the name of maṇipūraka) upwards into the cakra located in the heart (called anāhata), thence following the course of the udāna air, he should take it to the circle located above the breast (viśuddha) and again with the help of the intelligence should gradually push it to the root of the palate (the top of the viśuddha-cakra). (2.2.20)
tasmād bhruvor antaram unnayeta
niruddha-saptāyatano'napekṣaḥ
sthitvā muhūrtārdham akuṇṭha-dṛṣṭir
nirbhidya mūrdhan visṛjet paraṁ gataḥ
Thereafter having closed the seven passages (eyes, ears, nose and mouth) he should take the air from the root of the palate to the circle located at the middle of the eyebrows (ājñā cakra). Then if he has no desire to visit the higher worlds, he should pause at the ājñā cakra for about half an hour with his gaze fixed on his goal and taking the air into the sahasrāra cakra located in the crown of his head attain union with God. Finally breaking open the crown of his head, he should abandon his body and the senses. (2.2.21)
Comments
JD, Another splendid dialogue on YouTube (its good to see you smile). MN
tathā cānyatra—
And similarly, in another place:
etāvān eva manujair yoga-naipuṇya-buddhibhiḥ |
svārthaḥ sarvātmanā jñeyo yat parātmaika-darśanam ||
This much alone should be known by humans with expertise and understanding in yoga,
That the ultimate goal for all beings is to realize the vision of the Supreme Soul.
ṭīkā ca—na cātaḥ paraḥ puruṣārtho’stīty āha—etāvān iti | parasyātmana ekaṁ darśanam iti yat etāvān eva ity eṣā | paramātmanaḥ kevalasya darśanam iti vā |
And the commentary says: "There is no higher purpose for humans than this," it states - "this much alone" (etāvān iti). That is, to have the single vision (darśanam) of the Supreme Soul. This alone (etāvān eva) is the ultimate purpose. Or it could be understood as the realization of the Supreme Soul alone (paramātmanaḥ kevalasya darśanam).
saiṣā hi muktir utkrānta-daśāyāṁ dvidhā bhavati—sadya eva ca, krama-rītyā ca | tatra pūrvā dvitīye "sthiraṁ sukhaṁ cāsanam" [bhā.pu. 2.2.15]
Indeed, liberation, when in the state of transcending, occurs in two ways: immediately and through gradual progression. In the former case, in the second verse, "a steady and comfortable posture" (sthiraṁ sukhaṁ cāsanam) is mentioned.
ity-ādi prakaraṇānte, "visṛjet paraṁ yataḥ" [bhā.pu. 2.2.21] ity atra |
At the end of the section beginning with "ity-ādi," [the verse states] "having relinquished and moved beyond" (visṛjet paraṁ yataḥ).- Thus in this regard
This phrase indicates that, in the context of a discussion or series of verses beginning with "ity-ādi," a particular verse concludes with the advice to relinquish or let go and move beyond (visṛjet paraṁ yataḥ), suggesting a spiritual detachment and transcendence.
J.D.,
In essence, we already have.
M.N.