The Nature of Liberation

[gokulkr]

The Nature of Liberation:

 

Gita mentions the nature of liberation in more than one place.It also states the nature of bondage. In connection with thebondage, two facts have to be noted viz., Prakrti and mAyA.The word mAyA is used in the sense of IshvarEchcha or the will of God.

It is also used in the sense of Prakrti. Prakrti is jaDaprakrti or matter.

Jivas are bound by matter due to the will of God. Ishvarechcha, ajnAna, prakrti- sambandha, kAmakarma,abhimAna cause the bondage. These grounds of bondage are mentioned in Gita in different contexts.

 

The remarks 'guNamayi mama mAyA duratyayA' and 'mAmeva ye prapadyante mAyAm etAm taranti te' bring out the two important facts that it is mAyA or prakrti that is responsible for bondage and it can be removed only by the grace of God. This also shows that the will of God is not only the cause of bondage, but also the cause of Liberation. ajNana or avidyA is another cause.This ajnAna should not be taken in the advaita sense of sadasadvilakShaNa and mithyA ajnAna. It is satya or real. It has two aspects viz., jIvAcchAdikA and paramAcchAdikA. The first aspect conceils the true nature of jIva

and the second conceils the true nature of God. This fact of ajnAna conceiling

the true nature of Jiva is mentioned in the verse 'ajnAnena Avrtam' etc. The removal of this ajnAna by jnAna is mentioned in 'jnAnena tu tadajnAna nAshitam'. AjnAna is removed by the aparokShajnAna of God by his grace. To acquire jnAna one will

have to abandon kAmyakarma and also has to get rid of abhimAna. AparokShajnAna leads to God's grace. It is ultimately the grace of God that bestows liberation. 'matprasAdAt parAm shantim achireNa adhigacchasi'.

 

Liberation is not the discovery of the identity between Jiva and Brahman as contended by some commentators. Jiva does not loose its separateness after liberation. In this connection,correct understanding of the purport of certain observations in Gita is necessary:

 

1. brahmanirvANam ricchati (II-72)

2. manmayAh madbhAvam AgatAh (IV-10)

3. brahmavid brahmaNi sthita (V-20)

4. brahmayogayuktAtma sukham akShayyam ashnute (V-21)

5. brahmanirvANam brahmabhUto adhigacchati (V-24)

6. labhante brahmanirvANam (V-25)

7. yah prayati sa madbhAvam yAti (VIII-5)

8. brahma bhUyAya kalpate (XIV-26)

 

are some of the observations that are quoted in support of jiva-brahma identity. But a close scrutiny of the context of these remarks and the wordings of the verses in which these occur will reveal that these do not convey jiva-brahmaikya at all.

 

 

Let us notice the correct meaning of these I light of their context and wordings:

 

 

 

1. He who concentrates on Brahman at the time of departure from his last body attains Brahman who has not prakrata form (Nirvana means he who has no prakrata body) (II-72).

 

2. Those who consider me as supreme will remain with me (manmaya means matpradhaana, madbhava means mayibhaava) (IV-10).

 

3. Brahmavid he who knows Brahman, and Brahmani sthtita he who firmly remembers Brahman (V-20).

 

4. Brahamayoga yuktatma he who continuously meditates on Brahman, akshyama sukham asnute will remain eternal bliss (V-21).

 

5. Bramhabuta he who has Brahman at his heart will attain Brahman who is without a prakrta body (nivana he who has no prakrta body) (V-24).

 

 

6. They will attain Brahman who has no prakrta body (V-25).

 

7. He who remembers me at the time of departure from his body will remain with me (mad bhaavam means mayi sattam)(VIII-5)

 

 

8. He who is devoted me crosses three gunas and obtain my affection like Lakshmi

(In he expression Brhmabuuya, Beahman means Lakshmi, bhuuya means becoming similar, that is to say receiving God’s affection like Lakshmi)

 

9. The liberated will cross over Sri, Bhu and Durga, will reach Lakshmi and then will reach Lord Vishnu (XIV-26)

 

From the above explanation of the purport of these passages it is clear that no where jiva- brahma identity is intended in Gita. According to Gita the liberated jiva retains his separations from God and enjoys the bliss with his grace. Getting rid of the bondage of prakrti or matter and realizing one’s blissful nature in liberation. During the liberated stage one will have aparoksa jnana of God, practice devotion to him, and obtain his grace. This will enable him enjoy the bliss to the best of his ability. The remark ‘Matprasaadaat avaapanoti shashvatam padam avyayam’ (XVIII-56) by my grace the liberated will attain the eternal abode has summed up Gita concept of liberation. It is unthinkable that God’s grace leads to the identity with God and eliminates the recipient of the Grace.