four types of moksha(liberation) explained by Lord krishna

[hinduism♥krishna]

in hindu scripture bhagavatam there are many verses indicating unity of bramhan(krishna) and jeeva.

 

hinduism, lord Krishna supreme bramhan itself reveals the secret of four types of liberation and which among them is the highest.

 

sant eknath exactly explained which is superior liberation and why devotees don't desire any liberation. cuz he was free from three gunas and most imp he was devotee of lord krishna.

 

 

 

( explained by sant eknath, topmost maharashtrian devotee of lord krishna who spread naam sankirtana of krishna in all over the india. he was realised one and from the order of dattatreya avatar of hari he wrote commentry on 11th skanda of bhagavatam most imp canto) with bhagavatam verses.

 

 

 

 

Lord krishna says: My devotees surely, without mistake come to me only.

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Those who have some personal aim, some selfish desire in the worship they do for me, have

to remain satisfied with the fruit of their desire which is as a Law given to them by me. But

those who are unselfish reach total unity with me.

 

 

I always remove the desires of my devotees by fulfilling them once for all and make them

unselfish and then only I, the Supreme Person take them to my abode.

 

 

O Uddhava, it was in this way that fulfilling the sexual desires of Gopis I made them free of

that bondage, the desire which binds everybody, and gave them Sayujjya Liberation.

 

 

Without verifying whether I practised debauchery with them or I killed out their very

desires, ignorant people criticize my behaviour and accuse me of adultery.

 

 

If my devotees like Salokata Liberation I take them to Vaikuntha. If my devotee wants

Sameepata, I have the pleasure of being their friend.

 

 

O Uddhava, as I like you because I want to talk friendly private things, sweet things in my

mind with you, so, similarly I love that devotee to have any time the sweetest dialogue.

 

 

If my devotee wants Saroopata, I give him four arms and give him the lotus etc and make his

as beautiful as dark cloud,

 

 

I give him crown, ear-rings, waist-band, yellow apparel with golden border, rings around

ankles, Kaustubh gem.

 

 

The shape of the body, virtues with their signs, courage, valour, serenity are also given,

which are similar to my ornaments, and he appears just like me in all respects.

 

 

If Laxmi, my spouse would look at us both, she would not be able to recognize me

separately. My servants stop in their service because they cannot find out who is the devotee

and who is the Lord -, myself.

 

 

The attendant who holds umbrella over my head is also confused if my devotee is with me,

as to who is his Lord and who is the devotee. And the man who uses feathered fan (Chawri)

cannot make out whom he has to serve.

 

 

Brahma and other deities come to bow before me but they also cannot identify me and this

devotee.

 

 

We cannot know which is the first candle and which is the second candle lit by the flame of

one candle, similarly when the devotee attains SAROOPATA (identical appearance), others

cannot make out me separately.

 

 

Just as the image in the mirror being exactly similar to the object in front of it, we feel that

the image is itself the object, Saroopata is such similarity!

 

 

(Though the Lord gives this Saroopata to the devotee, he does not give him the Shreevatsa

sign, which is the symbol of the kick of the Brahmin Bhrugu).

 

 

The Lord Vishnu says – I have no power to give that imprint of the foot of the Brahmin on

my chest to others. Only Brahmins can do so. If the devotee holds with faith in the heart, the

feet of the Brahmin, he will get the sign by the grace of the Brahmin.

 

 

In this Saroopata state, the only difference is “Shreevatsa” imprint. He who has this is the

Lord and the other is the devotee.

 

 

Though “Saroopata” state is gained there is still the notion of duality as “This is God and

That is his devotee”.

 

 

So as long as this notion remains in the mind of the devotee, the term Saroopata is not yet

fully applicable. So long as the consciousness does not grasp the essential unity, the devotee

does not enjoy the highest bliss, the highest joy.

 

 

he wise devotee therefore does not seek only Saroopata. He prays for the final state of

Sayujjyata. I know the details of this extra ordinary state and now I shall tell you about it.

 

 

This ecstasy of this state is only known by myself. O Uddhava, I shall tell you!

 

 

Though the bodies of the devotee and the God are identical with each other, there is in the

mind of the devotee, a sense of “I am” and “the God is separate from me”. So, wise people

do not give much value to Saroopata”.

 

 

My devotees do not touch duality. They become one with me and that is itself the true and

highest worship of Me.

 

 

The devotees and the God are one and only one, eternally, ever perfectly united, but those

who create a sense of duality, are really to be considered as without devotion and bound by

Maya.

 

 

The categories of devotees are only within the field of Maya and only those who worship

me being united and undivided from me, attain Sayujjyata.

 

 

Sayujjyata is for them who feel same sympathy for the king and beggar

 

 

He who considers his body as false as our own shadow, seemingly attached to the body, and

is not attached to it, reaches this state.

 

 

The shadow is born together with us, and is always with us, but generally, nobody feels

proud and says – ‘This is my shadow’. Similarly, one who is not disturbed by what happens

to his physical body reaches this Sayujjyata.

 

 

O Uddhava, please understand that he, faithfully, and devotedly worships me dropping all

his attachments to objects of senses.

 

 

This state can be reached only by a person, who does not see I-ness in his body, and You-

ness in any other Being.

 

 

O Uddhava, my consciousness and his consciousness are equally vast, and that is why he is

having Sayujjyata.

 

 

He has no desire that his body should look like Lord Vishnu. He knows that the body of Lord

Vishnu and his own body are unreal, and, therefore, he does not desire Saroopata.

 

 

If we ourselves think about this matter, we realize that any physical body as such is

everywhere unreal. Then where is the scope for similarity of appearance between man and

God? And how will any wise man pray for it?

 

 

When this state is achieved, the person does not find any place empty, where Brahman is

not. The definition of Sayujjyata is to see ourselves everywhere in every creature.

 

 

Such a person looks at thousands and thousands of figures and bodies by which the world is

filled, but realizes that all this is within him, and he is unbroken, continuous universal

Atman.

 

 

One who feels that occupying everything in and out is himself, he is the Atman of all the

living and the non-living in all creatures, finds that this highest state is living with him in his

house.

 

 

Only the man, who has the concept that he is singly occupying the entire world without

division can reach this state.

 

 

In short, I give my devotees everything that my devotees ask or wish for whatever they want

according to their natural thinking. So, as described, my devotee attains all the four

liberations.

 

 

There are other devotees also whom I love, whose power of devotional involvement is such

that they are always indulgent selflessly in my worship.

 

 

These great devotees do not care about the three types of devotion, in which the devotee is

in difficulty, or the devotee is inquisitive about Me or the devotee wants to achieve the

human perfections. They simply, without any motive and with great love always worship me.

 

 

They do not desire the stages of liberation known as Salokata, Sameepata, Saroopata and

even Sayujjyata but only selflessly worship Me and this is the real devotion.

 

 

The effect of worship is very miraculous. By love more love is created towards me and

every moment the joy of love goes on increasing.

 

 

Such a devotee, in the ecstasy, gives up his whole life but his trust in me is so great that he

does not care a bit, his mind is never sorry about anything given up in this way.

 

 

His confirmed faith makes him think that he himself and Me, as Atman and as God are

permeating in every creature. This faith is never moved, is never spoiled though others may

make efforts to create doubt distrust and disbelief in him.

 

 

He is so great in his attitude that all men and women are for him, My living images and he

has so much respect for Me dwelling in all these creatures that he offers salutations most

humbly even to dogs and swine.

 

 

These devotees simply discard liberation, freedom at any level in the extreme force of their

emotions for me.

 

 

However great the calamity may be, they are not afraid, nor do they request others for any

help because they believe that all these calamities are nothing, faced with the din of the name

of Rama.

 

 

Such a devotee calmly continues to recite my name with love even if there is total

catastrophe or the Earth may collapse before his eyes.

 

 

When I see such loyal one-pointed love I am won over by him and without considering his

caste or status I run to his home to meet him.

 

 

Such devotees have not to go to Vaikuntha. I make their home Vaikuntha itself. Then the

dawn of knowledge arises there and groups of saints begin to gather.

 

 

Upanishads make friends with them and Religion comes to stay happily with them. Further

such great devotees like Narada, Sanaka etc have great love for their Lord.

 

 

Such devotees loudly proclaim the importance of repeating the name of God, sing about my

fame with great love and as the name of Rama is ruling in their mind the troubles arising out

of pain and pleasure do not remain there.

 

 

When there is such devotion, the Atmic bliss runs with love towards them and forgets to

leave their house.

 

 

Every blemish which comes and tries to spoil their character actually becomes their virtue.

This is the complete happiness in my devotion.

 

 

All the four liberations come to serve them in their life and whatever objects these devotees

use or experience become part of the Sayujjyata, which is their servant.

 

 

Though all powers and all pleasures and capacities become their housemaids such devotee

does not turn their attention to them, their whole faith is in the devotion only.

 

 

I also love these devotees and whenever such devotee looks I myself become the object of

their sight.

 

 

I become the speech of such devotee. I live in and out of his speech in the form of the content

and the meaning of their sentences.

 

 

He may play with pebbles. I become the pebbles and I release from bondage of this worldly

life of the man towards whom this devotee looks with grace and kindness.

 

 

I shower happiness wherever he glances and I myself uplift and take him to the highest state

that man about whom he intends to do so.

 

 

Even if such devotee is faced with slight nuisance I jump to remove that trouble. Not only

this but I release from bondage those people who recite the name of that devotee.

 

 

My care about these devotees is like the love of a mother for her little child. I do not hesitate

to do any work to serve them.

 

 

As the mother pampers her child I also do so in case of my devotees. I like their love for me

and various offerings in the performances of worship are not so important to me.

 

 

I am the body and he is my Atman. I like a devotee who loves me and all the greatness of

devotion reaches its limit in that love.

 

 

I love such devotee that I become a fortress to protect him from death.

 

 

To protect such devotees from Death and destruction, I guide them towards the path of

realisation of Absolute Brahman and bring them to the state of Unity with me so that they live

in the bliss of the Atman.