four types of moksha(liberation) & which is supreme among them ?

[hinduism♥krishna]

Did you read the post you were responding to? Sayujya is not advaitanubhava and is not considered so by even Shankaracharya.

Your translations of the upanishads are bogus and do not agree with translations by other advaitins.

Muktika Upanishad is fake. You cannot declare it genuine by fiat.

Namaste, omkara.

I m not a shankaracharya's follower. I m a follower a sant dnyandev and sant eknath , who were great devotess of bhagavan Krishna .

If my translations are really bogus , then prove it. Don't just say they are bogus. You can disprove anything unless you dont't give any valid proof.

Thank you for taking effort to read my bogus translations.

Thank you.

[Omkara]

Namaste, omkara.

I m not a shankaracharya's follower. I m a follower a sant dnyandev and sant eknath , who were great devotess of bhagavan Krishna .

And they said Sayujya mukti is Advaitanubhava?

If my translations are really bogus , then prove it. Don't just say they are bogus. You can disprove anything unless you dont't give any valid proof.

A cursory look at any translation by a scholar, even an Advaitin, will show you that your translations are wrong. You have added sentence after sentence that is not there in the original verses.

[hinduism♥krishna]

Namaste


You see, many times so far I told you that you are contradicting yourself in your own posts. First you say that sayujya or kaivalya is "It is the union of same thing", but immediately afterwards you say "It is the merging of self in self." which refer to two different selves.

If the self is already the self, then how can the self merge with itself? The self can not merge into itself if we are talking about one and the same self. The self can merge into the self only if we are talking about two different selves, ie jiva-atma which merges into paramatma. Otherwise it makes no sense to talk about "merging". Jiva-atma (jivatma) and paramatma are two different selves forever, eternally. Jiva-atma can merge into paramatma. This condition is called sayujya or kaivalya.

According to Monier Williams Sanskrit-English Dictionary sayujya means "closely united with", kaivalya means "detachment from all other connections, detachment of the soul from matter or further transmigrations, beatitude".
So even after merging of jiva-atma into the paramatma, this jiva-atma will continue to exist as jiva-atma and he will be "closely united with" the Lord (paramatma). This condition is called sayujya or kaivalya.

regards

Namaste, bramha jidnyasa.

My posts are not contradicting itself. Sadly, your mind didn't comprehend it.

"Merging of self in self " are not mine words.These are mandukya Upanishads words.

For you, I have given explanation of last shloka of mandukya Upanishad.

MANTRA – 12

amatrash chaturtho Avyavaharyah prapanchopashamah shivo. advaita evam onkara atmaiva samvishaty Atmana.a.Atmanam ya evam veda ..
12..

That which has no parts (soundless),incomprehensible (with the aid of sense organs), the cessation of all phenomena, all bliss and non-dual AUM, is the fourth and verily the same as Atman . He who knows this merges his self into the Cosmic Self. (He never again feels he is an individual self).

There are no more quarters. When you go beyond the three quarters, the three states of A, U, and M, then you reach chaturtha , the fourth one, turiya . This state is pure consciousness, beyond Isvara. The gross universe is then gone. The dream universe is gone. All universes, all diversities, all dualities, are gone. You are in the state of suddha chaitanya – turiya and there is only your Self, Atman . You are liberated and there is no birth for you.

Prapancha – The five elements represented by the phenomenal world, this diversity. When you attain turiya, then so far you are concerned this phenomenal world is only an illusion. It comes to an end for all practical purposes ( upasama) . There is no more world for you. You see only Brahman and nothing else. Then there is only Siva, only joy, only good. And there is advaita , no diversity. There is only unity. You see yourself everywhere, in every being – one and the same self everywhere. You realize that this AUM is nothing but the Self, the Atman – evam omkara atmaiva.

He who knows this Truth attains real knowledge, transcendental knowledge. He knows that he alone exists – the entire universe getting merged in him. That is the final state. You don’t see anything outside. Everything is within.

Samavisat – he merges entirely. You merge entirely into your Self. You withdraw into yourself because to you this world has no separate existence. Atmana Atmanam – the self into the Self. The individual self merges into the Cosmic Self. The jivAtman and the paramAtman become one. It doesn't mean atma and bramh are two entities. It indicates jiva's real identity is bramhan. False consciousness which is experienced by jiva under maya ( jivahood) is not the reality. The reality is the one, which is bramh.

Vaisnavas accept four kinds of liberation — sālokya, sāmīpya, sārṣṭi and sārūpya. In each of these four kinds of liberation jiva-atma souls in Vaikuntha are "closely united with" The Lord and therefore each of these sālokya, sāmīpya, sārṣṭi and sārūpya may be called sayujya or kaivalya, ie sālokya is sayujya mukti, sāmīpya is sayujya mukti, ... etc. (sālokya is kaivalya mukti, sāmīpya is kaivalya mukti, ... etc.)

yes , only vaishnawas.

Thank you.

[hinduism♥krishna]

And they said Sayujya mukti is Advaitanubhava?

I am reading their commentries on gita and bhagavat purana. They were realised bhaktas, not in the sate of realising. They wrote what they experienced. They wrote many Upanishads statements in their commentries. So obviously they wanted to say kaivakya mukti is the highest . They gave much importance on chanting lord Krishna's name. They said lord krishna is bramh or atma and there is not a second thing other than self. This is the final anubhav of moksh.

[Omkara]

I am reading their commentries on gita and bhagavat purana. They were realised bhaktas, not in the sate of realising. They wrote what they experienced. They wrote many Upanishads statements in their commentries. So obviously they wanted to say kaivakya mukti is the highest . They gave much importance on chanting lord Krishna's name. They said lord krishna is bramh or atma and there is not a second thing other than self. This is the final anubhav of moksh.

I.E. You do not know of any commentary where they say sayujya mukti is advaitanubhava.

[brahma jijnasa]

Namaste

My posts are not contradicting itself. Sadly, your mind didn't comprehend it.

Yes, your posts are very much contradictory. Maybe you do not see it, if this is so I can not help you with that.
This is one of the main reasons why Vaishnavas never accepted the philosophy of absolute unity.

"Merging of self in self " are not mine words.These are mandukya Upanishads words.

Yes, I know that these are words of the Upanishads.
However, those words you're trying to figure out a way that does not make sense. That's the problem.

Vaisnavas accept four kinds of liberation -- sālokya, sāmīpya, sārṣṭi and sārūpya. In each of these four kinds of liberation jiva-atma souls in Vaikuntha are "closely united with" The Lord and therefore each of these sālokya, sāmīpya, sārṣṭi and sārūpya may be called sayujya or kaivalya, ie sālokya is sayujya mukti, sāmīpya is sayujya mukti, ... etc. (sālokya is kaivalya mukti, sāmīpya is kaivalya mukti, ... etc.)

yes , only vaishnawas.

No, not only Vaishnavas. So it is presented in the scriptures. Read scriptures carefully and you will realize it.

regards

[kallol]

Are you debating different moksha or different paths to moksha ?

Moksha, as I understand, is a point. Like mountain peak. Paths can be different.

It would be good if you can derive down the moksha in terms of state of mind. That is more absolute than the actions we take (based on our physical body and world) towards achieving that state.

Once you know this, then the fighting or debating will be meaningless

[hinduism♥krishna]

Namaste, kallol.
This is the discussion on four types of moksh: salokya, saroopata, samipata and sayujyata. This thread is not about different paths of self realization.

btw, Your views on this are welcome

[kallol]

Dear hinduism♥krishna,

That is why I got slightly confused.

It would help if we can define moksh first. And then try to find if they can be different.

As per my understanding moksh is a point where the frequency in mind becomes zero i.e the subtle body (mind) becomes at par with the consciousness.

The frequency in mind is the waves of actions (in terms of thoughts, feelings, etc) going on in mind.

Now that is a point. I got a bit confused as to how a point can be further divided.

Or are we also taking the near zone to that point. This also might be true. Need to ponder on that.