Jagat

The tenth anuccheda will be divided into three parts. The first discusses utkranta-mukti. The five kinds of mukti are contained within this discussion. 10.2 will discuss the permanence of liberation, and it will give cause to reflect on the question of the fall of the soul from Vaikuntha. 10.3 talks about the siddha-deha. So there is a lot of material in this anuccheda. Anuccheda 10: Sālokya- mukti , Residing in Bhagavān's Abode 10.1 The Five Types of mukti tatrotkrāntāvasthā ca śrī-prahlāda-stutau—"uśattama te’ṅghri-mūlaṁ prīto’pavarga-śaraṇaṁ hvayase kadā nu" [bhā.pu. 7.9.16] ity-ādau jñeyā | saivāntimā | The state of liberation [i.e., direct realization of Bhagavān] after death is described in the prayers of Prahlāda: O effulgent Bhagavān, being pleased with me, when will You call me to Your feet, the abode of ultimate liberation? (SB 7.9.16) trasto'smy ahaṁ kṛpaṇa-vatsala duḥsahogra- saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ baddhaḥ sva-karm...

This continues the Priti Sandarbha readings. This is the second of five segments in which Jada Bharata proposes one paramartha and then negates it. Jiva Goswami reinterprets each of these in a way that shows how the negations do not apply to bhakti. स चाविर्भावोऽनन्त एव तदीयफलानन्त्यश्रवणात्। तस्मात् परमेश्वरानाश्रयत्वं तत्रोपाधिर्भविष्यति। हिंसायां पापोत्पत्त्यनुमितावविहिततत्ववत्। This appearance [of bhakti] is verily infinite because its result has been described as everlasting. Therefore, not taking shelter of the Supreme Controller will be the limitation ( upādhi ) placed on [the yajña, or indeed any act, whereby it is perishable and not the ultimate goal]. It is comparable to the lack of an injunction being the condition that makes a violent act sinful. ज्ञानप्रकरणे चास्मिन् भक्तिर्न प्रस्तूयत इति साधारणयज्ञादिकमुपादायैव प्रवृत्तिश्चेयम्। In this discussion [in Viṣṇu Purāṇa ] the context is jñāna , so bhakti is not under consideration. This argument was given only with...

PrītiS text: "yatra vā asya sarvam ātmaivābhūt, tat kena kaṁ paśyet" [bṛ.ā.u. 2.4.14] iti śrutiś ca | This is confirmed by the Śruti, "Where the Self has become everything, then who would see what, and how?" (BAU 2.4.14). The full quote from Brihadaranyaka is: yatra hi dvaitam iva bhavati, tad itara itaraṁ jighrati, tad itara itaraṁ paśyati, tad itara itaraṁ śṛṇoti, tad itara itaram abhivadati, tad itara itaraṁ manute, tad itara itaraṁ vijānāti |  yatra vā asya sarvam ātmaivābhūt, tat kena kaṁ jighret ? tat kena kaṁ paśyet ? tat kena kaṁ śṛṇuyāt ? tat kena kam abhivadet ? tat kena kaṁ manvīta ? tat kena kaṁ vijānīyāt ? yenedaṁ sarvaṁ vijānāti, taṁ kena vijānīyāt ? vijñātāram are kena vijānīyāt ? iti ||14|| Shankara : yatra tu brahma-vidyayāvidyā nāśam upagamitā, tatra ātma-vyatirekeṇānyasyābhāvaḥ | yatra vai asya brahma-vidaḥ sarvaṁ nāma-rūpādy ātmany eva pravilāpitam ātmaiva saṁvṛttaṁ, yatra evam ātmaivābhūt, tatra kena karaṇena kaṁ ghrātavyaṁ ko jighret ?...

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 earli...

Viktor Frankl meaning article . Human beings make the mistake, you could call it the “romantic fallacy,” that there is something called love, which when one falls into, everything will be complete and one is spiritually fulfilled. That is precisely why it is called a puruṣārtha of kāma , because it carries with it this illusion of completion. In a film, one sees the lovers kiss in the train station, all obstacles have been removed, and they live happily ever after. That is clearly a fallacy. A similar fallacy exists in spiritual life: it is the liberation fallacy, it is the idea of any kind of perfection in stasis, whether called nirvana or mukti or prema. It doesn't matter what we call it, if we identify it as the absolute cessation of suffering, a stasis, then it is fundamentally a fallacy. It is not bhakti, it is not reality. That is why bhakti theologians object to it. Both kāma or mukti are dreams of a state of being that is complete plenitude. Similarly, the other pu...