Priti Sandarbha 4.1-2 : More on Jivan-mukti and utkranta-mukti
Verses from the Third Canto, namely Kapila's teachings to Devahuti, and from the First Canto, describe the state of liberation in general terms, i.e., which can be applied to both brahma-sakshatkara and bhagavat-sakshatkara. Because of that, the original verse seems to be couched in the language of jnana and yoga, and the interpretations of Jiva Goswami give a slight slant that accommodate the devotional position.
The text for Anuccheda 4.
īdṛśam eva tan-mukti-lakṣaṇaṁ śrī-kāpileye "muktāśrayam" [bhā.pu. 3.28.35-38] ity-ādi-catuṣṭaye darśitam | tatra hi, pratinivṛtta-guṇa-pravāhaḥ san ātmānam paramātmānam īkṣata iti "muktāśrayam" [35] ity-ādau, sva-svarūpa-bhūte mahimni avasito niṣṭhāṁ prāptaḥ sann upalabdha-parātma-kāṣṭha iti "so’py etayā" [36] ity ādau, svarūpaṁ jīva-brahmaṇor yāthātmyam adhyagamad iti "dehaṁ ca" [37] ity ādau | evaṁ pratibuddha-vastur iti "deho’pi" [38] ity ādau ceti | tasmād asya prārabdha-karma-mātrāṇām anabhiniveśenaiva bhogaḥ | evam evoktaṁ "tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ" [īśopaniṣad 7] iti |
athāntimāṁ brahma-sākṣātkāra-lakṣaṇāṁ muktim āha—
yady eṣoparatā devī māyā vaiśāradī matiḥ |
sampanna eveti vidur mahimni sve mahīyate || [bhā.pu. 1.3.34]
eṣā jīvan-mukti-daśāyāṁ sthitā viśāradena parameśvareṇa dattā devī dyotamānā matir vidyā tad-rūpā yā māyā svarūpa-śakti-vṛtti-bhūta-vidyāvirbhāva-dvāra-lakṣaṇā sattvamayī māyā-vṛttiḥ | sā yadi uparatā nivṛttā bhavati, tadā vyavadhānābhāsasyāpi rāhityāt sampanno labdha-brahmānanda-sampattir eveti vidur munayaḥ | tataś ca tat-sampatti-lābhāt sve mahimni svarūpa-sampattāv api mahīyate pūjyate | prakṛṣṭa-prakāśo bhavatīty arthaḥ ||
|| 1.3 || śrī-sutaḥ || 4 ||
The characteristics of such a jīvan-mukti are found in the instructions of Bhagavān Kapila in the four verses from 3.28.35-38:
(1)
muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ
nirvāṇam ṛcchati manaḥ sahasā yathārciḥ |
ātmānam atra puruṣo’vyavadhānam ekam
anvīkṣate pratinivṛtta-guṇa-pravāhaḥ ||
The mind that is free of any support, devoid of any objects and detached is extinguished like the flame of a lamp that comes to an end [when the oil is finished]. The spiritual being (puruṣa) being free from the flow of the guṇas of nature, sees the Self [i.e. the Paramātmā ] pervading everywhere, without any intervening covering. (3.28.35) See also Bhagavat Sandarbha 4, Commentary.
The symptom of mukti in the first of these verses, is that on becoming free from the flow of the guṇas of nature, the yogī sees the one Self, i.e., the Paramātmā;
(2)
so’py etayā caramayā manaso nivṛttyā
tasmin mahimny avasitaḥ sukha-duḥkha-bāhye |
hetutvam apy asati kartari duḥkhayor yat
svātman vidhatta upalabdha-parātma-kāṣṭhaḥ ||
Through this ultimate dissolution of his mind, that very puruṣa becomes firmly situated in that glory that is beyond misery and happiness. Having realized the topmost state of union with the Supreme Self, he realizes that the cause of the two miseries [i.e., misery and happiness] that he attributed to the self were related to the false ego. (3.28.36)
In the second, "Being firmly situated in that glory of his own essential nature he "realizes the topmost state of union with the Supreme Self ";
(3)
dehaṁ ca taṁ na caramaḥ sthitam utthitaṁ vā
siddho vipaśyati yato’dhyagamat svarūpam |
daivād upetam atha daiva-vaśād apetaṁ
vāso yathā parikṛtaṁ madirā-madāndhaḥ ||
One in this ultimate stage of perfection, having realized his essential nature (svarūpa), knows not whether his body is sitting or standing, or whether by the will of fate it has moved to a different location or returned, in the way that one blinded by drunkenness is unaware of the cloth around his waist, whether it is there or not. (3.28.37)
in the third, "having realized his essential nature (svarūpa), that is, a proper knowledge of self and Brahman,"
(4)
deho’pi daiva-vaśagaḥ khalu karma yāvat
svārambhakaṁ pratisamīkṣata eva sāsuḥ |
taṁ sa-prapañcam adhirūḍha-samādhi-yogaḥ
svāpnaṁ punar na bhajate pratibuddha-vastuḥ ||
Just as a person who is awake does not relate to the body and objects seen in a dream, a knower of the Substance, situated in samādhi does not identify with material objects of the world. His body also, along with the sense, functions being controlled by providence until the prārabdha-karma has not come to an end. (3.28.35-38)
And in the fourth, "a knower of the Substance."
4.2
Comments
रुह (ruha) “mounted (above), ascended:”
http://www.sanskrita.org/scans/visor.html?scan=885.gif
रुह (ruha) → रु (ru) + ह (ha)
रु (ru) cutting, dividing (splitting open the 10th gate at the top of the skull; by, and through which the energetic Śiva lingam pierces, swelling up and is held rigid (in the mouth of the 10th gate) above the skull).
रु (ru) see 1, 2, 3 & 4:
http://www.sanskrita.org/scans/visor.html?scan=881.gif
Quote (Gorakh Bani – Śábda 49):
यहु मन सकती यहु मन सीव।
50(1) By the minds will, direct ones aim (repeatedly) towards the target, the purpose of ones desire to push (the energy) rapidly without and stand outside swelling and growing upwards to (allow the sublimated seed to) flow, run and fly (out); repeatedly striking upwards from inside, strongly stretch up extending (as from internal pressure) (the energy above the top of the head) allowing the sap to pass through and fly upwards.
ह (ha) (through which the śákti flows like) water (anointing the yogi [abhi-ṣeká]), a horse (see gotiká bandha).
ह (ha) see 2:
http://www.sanskrita.org/scans/visor.html?scan=1286.gif
Quote (Gorakh Bani – Śábda 49):
आडै आसणि गोटिका बंध ।
§ 49(3) Remaining seated, in (this) union (work hard to) pull and draw (up the sublimated procreative force, churning it around repeatedly) to lead (the) wild horse (to) run (and rise up).
जावत प्रथिमी तावत कंध ।।४९।।
§ 49(4) In this manner, drive this on faster, pressing forwards (and backwards) quickly to excite and make (the sublimated procreative seed) flow upwards (above the skull); stretching, extending the swelling (energy upwards) sprouting above the head and spraying out (like water).
Also consider रुह् (ruh), see 1 & 2 (from the √ रुध् [rudh] “to sprout, shoot, grow)”
http://www.sanskrita.org/scans/visor.html?scan=885.gif
And रुध् (rudh) see 1 & 2:
http://www.sanskrita.org/scans/visor.html?scan=884.gif
Notes
N.B.* My person has only outlined one aspect of the above words, there are many aspects of these words that describe what the yogi experiences (as the yogin experiences “many” things happening), for instance, the word रु (ru) “cutting, dividing” also means “to roar, to cry (out) aloud;” As well as the yogic anointing (abhi-ṣeká), the yogin will also cry out (roaring like a Lion); this will happen automatically (with no conscious effort), the yogi’s mouth will gape wide open (like a fish) and a terrifying roar will come out.
Quote (Kumbhaka Paddhati of Raghuvīra):
yāvac-chaktis-tataḥ kuryād-recakaṃ kumbhakaṃ punaḥ ║177║
Draw back (the breath) inhaling with both nostrils (until the lungs are full), then sip further small breaths (through both nostrils), keep repeating this process of taking smaller breaths and holding the breath for as long as possible again and again (repeatedly); (by this method) one should create the moment (when the) voice (is raised in sacrifice) from her (as) she speaks (out) powerfully from him (177 b).
https://www.youtube.com/watch?v=0MRnxnpCNTI
Revisited this wonderful Blog post again, to read your words and listen to your YouTube lecture; truly magnificent work Jagadananda Das.
M.N.
सोऽप्येतया चरमया मनसो निवृत्त्या
तस्मिन् महिम्न्यवसितः सुख-दुःख-बाह्ये ।
हेतुत्वमप्यसति कर्तरि दुःखयोर्यत्
स्वात्मन् विधत्त उपलब्ध-परात्म-काष्ठः ॥
so’py etayā caramayā manaso nivṛttyā
tasmin mahimny avasitaḥ sukha-duḥkha-bāhye |
hetutvam apy asati kartari duḥkhayor yat
svātman vidhatta upalabdha-parātma-kāṣṭhaḥ ||
And through this final (caramayā) withdrawal (nivṛttyā) of the mind (manaso), residing (avasitaḥ) in that (tasmin) splendid greatness (mahimni) beyond (bāhye) pleasure (sukha) and pain (duḥkha), the Self (svātman), which has realized (upalabdha) the supreme goal (parātma-kāṣṭha), no longer (apy asati) has the causality (hetutvam) of suffering (duḥkhayor) when the doer (kartari) is absent (yat).
Notes
The word "doer,” "kartari" (कर्तरि) is derived from the root "kṛ" (कृ), which means "to do" or "to make," and the suffix "tṛ" (तृ) denoting the agent or performer of an action. In this context, "kartari" refers to the one who performs actions or the “doer”.