Mukti and its nature; and kinds of Muktas

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First Pada

Adhikarana I

The soul when passing out of the body, in order to obtain another body, goes accompanied by these permanent atoms

The word ‘water’ includes all other elements

The Pranas accompany the soul

The merging of the Pranas in elements is metaphorical

The word Shraddha in the Chh. Up. means water

The Somaraja (a name given to the Jiva,) is eaten by the Devas, in a figurative sense only

Adhikarana II

The souls after enjoying the reward of their good Karmas, in the astral and lunar plane, descend to earth, with a reminder of their Karmas

It descends partly by the same path by which it ascended, and partly by a different path

The word «Charana» or conduct in Chh. Up. (V. 10. 7) is illustrative of Karmas according to Karshnajini; and all Karmas not exhausted in the heaven-world

But it means, according to Badari, good and evil works

Adhikarana III

The evil-doers do not go to the heaven-world but to the world of Yama

The world of Yama is the third place of the Upanishads

Adhikarana IV

The soul, in its descent from the moon, passes through ether, air, eta, but does not become identical with them

Adhikarana V

The soul does not stay long in these stages

Adhikarana VI

The souls finally enter into plants, etc., but they do not participate in the life of the latter but are co-tenant with them

The killing of animals in sacrifices, like Agni-Shtomiya, is not a sin

The birth of a new personality

Second Pada

Adhikarana I

God creates the dream-world also

He creates it through His Maya or will-force

Adhikarana II

The dreams are not all unmeaning, some of them are prophetic

Adhikarana III

The state of wakefulness is also created by Brahman

Adhikarana IV

The state of deep sleep takes place in the Nadis, in the Self and in the pericardium collectively

In deep sleep, the soul abides in Brahman

Adhikarana V

The same person comes back to the body on awakening, who had gone to sleep

Adhikarana VI

The nature of swoon explained

Adhikarana VII

The Lord is one, though manifesting simultaneously in various forms

Adhikarana VIII

The body of the Lord is not different from the Self of the Lord

The form of the Lord is the essence of His self

The form is life and the life is form in the case of the Lord

Adhikarana IX

The ‘worshipped’ is different from the worshipper

Adhikarana X

The soul is not a reflection, of God

Adhikarana XI

The Neti-Neti text explained

Adhikarana XII

The form of the Lord is not manifest to the external senses of ordinary persons

Adhikarana XIII

But He can be seen by His faithful devotees

Through infinite grace of the Lord it is possible to see the Lord

Adhikarana XIV

His attributes constitute his very essence

The Lord is both blissful and bliss

He is the light and the abode of light

The Lord and His attributes are not different

The difference is verbal only, as in the case of the sentences «the being exists», «the time always exists»

Adhikarana XV

The bliss of the Lord is immeasurable

Adhikarana XVI

Brahman is not monotonous, His manifestations are infinite and varied

Adhikarana XVII

The Lord alone is the highest

Adhikarana XVIII

The Lord when assuming a visible form is all-pervading even in that form. The limitation is appearance only

Adhikarana XIX

The Lord is Giver of all fruits

Third Pada

Adhikarana I

The Lord is the Great Quest taught in all the different Sakhas of the Vedas

The Lord may be meditated upon in any one of the various ways taught in the Scriptures

Adhikarana II

In meditating on the Lord, all His attributes, taught in various places, may be combined

Adhikarana III

The Ekantins (or the worshippers of a particular form of the Lord) need not combine the attributes belonging to other forms

The reason why the Ekantin should not do so

Adhikarana IV

The meditation on the Lord as an Infant, may be combined with

His attributes as youth and a teacher

Adhikarana V

The deeds of the Lord are eternal

Adhikarana VI

Meditation on all the attributes of the Lord

Adhikarana VII

Meditation on God as blissful (Anandamaya)

The bird-allegory of the Tait. Up. explained

The word Atman explained

Adhikarana VIII

Meditation on God as father

Meditation on Him as mother, lover, brother, friend and son

Adhikarana IX

The God may be meditated upon as having a form

The theory of Avesha Avatara

Meditation on Kumaras

The Kumaras should not be meditated upon as God but as God-filled

Adhikarana X

God should not be meditated upon as the Great Destroyer

Adhikarana XI

The knower of God may still meditate on God, but meditation is not obligatory on the released souls

Adhikarana XII

The fear and love of God are both causes of salvation

Adhikarana XIII

But the meditation of love is superior to that of fear

Adhikarana XIV

Meditation, recitation of the name of the Lord, and service are all means of salvation, jointly and separately

Jivas like Brahma, Indra, etc., have got full knowledge of God, but still work, because they are office-holders, who remain in this world up to the end of the period of the tenure of their office

Adhikarana XV

God may be meditated upon in His negative qualities also

The form of the Lord is eternal though he may be worshipped as without form

Adhikarana XVI

Meditation on the heavenly city of Brahman is also allowable

The city of Brahman is not different from Brahman itself, for the Lord and His world are identical

Adhikarana XVII

Brahman is not attribute less

The Para Shakti of Brahman different from His Maya Shakti

This Parashakti is truth, omniscience, etc.

Adhikarana XVIII

Shri is the Parashakti of the Lord and should be meditated upon

Her power and attributes

Shri is identical with the Lord, and His loving her is really loving

Himself, and so the Lord is Atma-kama (Self-enamoured)

Adhikarana XIX

The Lord Hari may be worshipped either in the form of Shri

Krishna or any other form. There is no restrictive rule about it

Adhikarana XX

The grace of the Guru is necessary for the origination of Vidya

Adhikarana XXI

Grace is stronger than exertion, though exertion is also necessary

Adhikarana XXII

Meditation on the Lord as «So’ham, I am He»

So’ham does not mean that the Jiva is identical with God but is only a form of Bhakti, in which the worshipper temporarily identifies himself with the object of love

The Bhaktas are sons of God and therefore not God

Adhikarana XXIII

Mukti or release is the effect of devotion and not of Karma or ritualistic work

When the devotees sees the Lord, then he gets Mukti

Adhikarana XXIV

The worship of the Mahatmas is auxiliary to Mukti

The glory of Sat Sanga

Adhikarana XXV

The vision of the Lord obtained by the Muktas differs according to the paths on which they have come, up

The vision of the Lord, when he incarnates as an Avatara, does not cause Mukti necessarily unless the person seeing the Lord recognizes Him as such

Adhikarana XXVI

The Lord is obtained by Bhakti, preceded by knowledge. The election by the Lord is not arbitrary

Adhikarana XXVII

The Lord may be meditated upon in the various parts of the body

Adhikarana XXVIII

The perception of the Lord is according to the nature of the meditation

The Lord appears as the majestic the terrible or the all-beautiful, according to the form of one’s meditation

It is the will of the Lord that men should worship Him in different ways

Adhikarana XXIX

The Lord should be meditated upon as Bhuman or universal also

Adhikarana XXX

The meditation is separate and diverse foe each form of the Lord

Adhikarana XXXI

In meditating on one from of the Lord, one should not think of the other forms. The devotee must select one form and stick to it

Adhikarana XXXII

In Kamya Pujas the devotee may worship other forms of the Lord in order to get those particular desires. But the Ekantin worshipper must pray to Ishta Deva alone, for getting all his Kamya objects even

Adhikarana XXXIII

Meditation upon each member of the body of the Lord, such as face and hand, etc., must be appropriate to that member

The Gopala Tapani Upanishad teaches the particular form of meditation on Shri Krishna

Fourth Pada

Adhikarana I

Vidya not only causes release, but gives all other objects of desire also to the worshipper

Adhikarana II

The Purvapaksha raised by Jaimini

According to him Vidya is supplementary to Karma and his reasons for the same

Adhikarana III

Refutation of Jaimini’s Purvapaksha

Vidya is greater than Karma, and reason for the same

The word ‘Brahmishtha’ explained

Adhikarana IV

A Brahma-vit, may be a Yatheshtacharin or acting as he likes, for he has risen above all social and religious conventions

The celibates are free from all Karmas

The opinion of Jaimini as to Kamacharya

The second verse of Ishavasya Upanishad explained

The God-intoxicated devotees and the works obligatory on them

Vidhi, Niyama and Parisankhya defined

The various Bhavas or emotions

The stories told in the Upanishads are not for the purpose of pas- times or Pari-plava

These stories illustrate Brahman Vidya

The knower of Brahman need not light the sacred fire

Adhikarana V

The qualifications necessary for acquiring Brahmavidya

Sacrifice, alms-giving, penance, fasting’s, the control of thought, the control, of conduct, tolerance, endurance and equilibrium of mind are necessary qualifications

Adhikarana VI

A knower of Brahman may eat all kinds of food, in cases of distress

Unlawful food may be eaten under certain circumstances

Adhikarana VII

Of the three kinds of devotees (Svanishtha, Parinishthita and Nirapeksha) the duties of the Svanishtha described

He must perform Karmas

Adhikarana VIII

The duties of Parinishthita devotee

He must perform the Bhagavata Dharma fully and other Dharmas partially

He need not perform the duties of his Ashramas

King Jada Bharata

Adhikarana IX

The duties of the Nirapeksha devotees

Belonging to any particular ashrama not a condition precedent for the acquisition of Vidya

The special grace of the Lord on the Nirapekshas

Adhikarana X

The non-householder superior to the householder

There is no fear of fall for the Nirapeksha devotees

He is above all temptations and desires

Constant prayers and worship of the Lord the attribute of the Nirapekshas

The Nirapekshas are outside the world

The Lord is attached to such devotees and constantly follows them

Adhikarana XI

The Nirapeksha need not work for his daily bread. The God is his purveyor

The Lord has sold Himself to his devotees

Adhikarana XII

The Nirapeksha devotee should perform mental meditation constantly. Dhyana is his sole duty

Adhikarana XIII

Why the Chh. Up. concludes with the householder’s stage

Mukti can be obtained in any ashrama

Adhikarana XIV

The divine knowledge should be always kept a secret and imparted only to the fit

Adhikarana XV

The time of the origination of Vidya

Vidya may arise in one-life or in the next

Adhikarana XVI

Vidya invariably leads to Mukti, but there is no invariable rule that Mukti instantaneously follows Vidya. Several lives may intervene between the origination of Vidya wad Mukti

FOURTH ADHYAYA:

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