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Sayujya-mukti means

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Expressions researched:
"sayujya-mukti means" |"sayujya-mukti, means"

Lectures

Bhagavad-gita As It Is Lectures

Sāyujya-mukti means liberation by becoming one with the Lord.
Lecture on BG 2.12 -- New York, March 9, 1966:

Prabhupāda: Now, now, here you see that because Arjuna has taken up that transcendental bliss, that he wants to keep with the company of the Lord. So if anyone wants to keep company with the Lord, he's welcome. There are five different kinds of relation with God: śānta, dāsya, sākhya, vātsalya... I think I gave you one day...

Woman: Yes. Could you give them by name, the five kinds of liberation? In English?

Prabhupāda: Yes. Yes. I'll give.

Woman: One is with the Lord, we merge, we merge...

Prabhupāda: Mergence means... The merging into the existence, this is called sāyujya-mukti. Sāyujya-mukti.

Woman: No, but in English.

Prabhupāda: English, there is... Sāyujya, to become one.

Woman: Yes, to become one.

Prabhupāda: Sāyujya-mukti means liberation by becoming one with the Lord.

Woman: Yes. Okay. What is number two?

Prabhupāda: Yes. I'll explain. Yes.

Student: Mukti?

Prabhupāda: Mukti means liberation. Mukti means... Now we are in egoistic condition in this material body. Now, mukti means when we shall be liberated from the material existence and we shall get our spiritual life, proper. That is called mukti. Just like a person is suffering from disease, fever. Now, when he, he's out of feverish attack, he's called mukta. Rogya-mukta. Rogya-mukta means he's free from the disease. Similarly, mukti means because we are now encumbered with this material body, as soon as we become free from this material conception of life, that is called mukti. That is called brahma-bhūta. Brahma-bhūta (SB 4.30.20). Generally, Dr. Mishra is teaching this, that you, what you think of your, what I am, I am not this body. That is the whole process of his teaching. So we have already discussed. This is same point is being discussed nicely in Bhagavad-gītā, that we are not this body. Our material identification is wrong.

Sāyujya-mukti means apparently he is in Brahman, but factually it is not. Because each individual soul is different.
Lecture on BG 7.3 -- Vrndavana, October 31, 1973:

So they do not know it. Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu (BG 7.3). Out of millions and millions of persons, one can understand what is siddhi. And even one is siddha... One who becomes merged into the Brahman effulgence, because paraṁ padam, so they are also not siddha. Suppose if you merge into the Brahman effulgence, the jñānīs' ultimate goal, to become one with the Brahman effulgence, sāyujya-mukti... That is also a siddhi. That is also partial siddhi. That is not perfect siddhi. Because we are spiritual sparks, small, very small. That magnitude has been described in the śāstras. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). As spiritual spark, our magnitude is one ten-thousandth part of the upper portion of the hair. We are such a small. And this... Just like the sunshine is combination of bright molecules, shining molecules. They are not one. They are also small, atomic, molecular parts. Similarly, brahma-jyotir means combination of all the living entities, the spiritual sparks. To become one with the brahma-jyotir means... Just like one bird enters into the green tree. It appears that it has become one. The tree is also green and the bird is also green. So when the bird enters the tree, it appears that the bird is now mixed up. But that is not the fact. The bird keeps his individuality, and at any time, when he wants, he can come out of the tree and fly anywhere. That independence is there, although apparently it seems that he has become one with the tree. Similarly, the sāyujya-mukti means apparently he is in Brahman, but factually it is not. Because each individual soul is different.

Kṛṣṇa says in the Bhagavad-gītā, kṣetra-kṣetra-jña. Kṛṣṇa has described that this body is kṣetra, and the spiritual spark, or the soul, is the kṣetra-jña. And He says also, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṛṣṇa is also kṣetra-jña as Supersoul. So Kṛṣṇa is, as Supersoul, separate from the individual soul. Not that the Supersoul and... These are very clearly explained in the Bhagavad-gītā. Anumantā upadraṣṭā. One puruṣa is anumantā upadraṣṭā, and another puruṣa is bhoktā. So without the permission of the superior puruṣa, Paramātmā, this man cannot, this individual soul cannot enjoy material... He has come here to enjoy material facilities.

Sāyujya-mukti means to merge into the existence of the Supreme.
Lecture on BG 16.2-7 -- Bombay, April 8, 1971:

These qualities have been discussed. They are called daiva, godly qualities. And nongodly qualities, demonic qualities:

dambho darpo 'bhimānaś ca
krodhaḥ pāruṣyam eva ca
ajñānaṁ cābhijātasya
pārtha sampadam āsurīm

Then He explains that "If you develop your godly characteristics, then you make progress toward liberation." Daivī sampad vimokṣāya (BG 16.5). Vimokṣa. Vimokṣa means liberation. This word vimokṣa is very significant. Mokṣa means liberation. And why this word vi? Vi means viśeṣa, specifically. Specifically mokṣa. There are two kinds of mokṣas. Actually, there are five kinds of mokṣa, but five kinds can be divided into two kinds. Liberation... Sāyujya, sāmīpya, sālokya, sārūpya, sārṣṭi (CC Madhya 6.266). Then again, these five kinds of liberation can be divided into two. One is sāyujya-mukti and another: sārūpya, sālokya, sārṣṭi, sāmīpya—these four into one division. Sāyujya-mukti means to merge into the existence of the Supreme. And sārūpya-mukti means to acquire exactly the bodily feature of Viṣṇu, four hands. Just like in the Vaikuṇṭha the inhabitants are exactly of the same feature as Nārāyaṇa. They have got also four hands. You cannot distinguish who is Nārāyaṇa and who is not Nārāyaṇa. So that is called sārūpya-mukti. Just like when vaikuṇṭha-dūtas were sent to reclaim Ajāmila, they were four-handed, exactly looking like Nārāyaṇa.

Nectar of Devotion Lectures

Sāyujya-mukti means you become one of the spiritual sparks.
The Nectar of Devotion -- Bombay, January 7, 1973:

So sāyujya-mukti is also liberation. Sāyujya-mukti, to become one, Brahman, brahma-jyotir. Brahmajyoti means assembly of small spiritual sparks. Just like the sun, sunshine, a combination of shining molecular parts; similarly, brahma-jyotir, sāyujya-mukti means you become... Because you are spiritual spark. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So you are also spark, part and parcel of God; therefore you assemble with the other sparks, brahma-jyotir. Those who have no information of the other spiritual planets, Vaikuṇṭha or Goloka Vṛndāvana, they think to become one with the spiritual sparks, that is ultimate. For them, this is the place, sāyujya-mukti. But this sāyujya-mukti, you cannot stay here. Either by further progress you have to go to the spiritual planets, otherwise you'll fall down. Just like the same example. Suppose you have got some aeroplane and you go very high in the sunshine. So what is the benefit? If you do not get shelter in the moon planet or in another planet, then you have to come back again. Similarly, sāyujya-mukti means you become one of the spiritual sparks, but, because you're part and parcel of Kṛṣṇa, you are sat-cid-ānanda, sat, cit... There are..., you have got three things within you. This mukti, sāyujya-mukti, is the sat only, eternity. You can eternally remain, but you have got other two things to fulfill: that cit and ānanda.

This mukti the sāyujya-mukti, means to become one with the Supreme, it not very safe, because there is, there is want of ānanda and knowledge.
The Nectar of Devotion -- Bombay, January 7, 1973:

So, so if you want to fulfill all the pleasures of life, sat-cit-ānanda, then you have to take shelter of Kṛṣṇa. The śāstra says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛtaḥ-yuṣmad-aṅghrayaḥ (SB 10.2.32). One who has no information of Kṛṣṇa, one who does not take shelter of the lotus feet of Kṛṣṇa, he may take the sāyujya-mukti after severe penances and austerities, but again he'll fall down, because he wants ānanda. Simply impersonal, without any varieties, he cannot have ānanda. That spiritual variety is available in the Kṛṣṇaloka, in the Vaikuṇṭha. So for want of spiritual variety, you'll again like to come into the material variety. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ. Ye 'nye ravindākṣa vimukta-māninas (SB 10.2.32). So this kind of mukti is not first-class mukti. Therefore Vaiṣṇavas, they do not want it. Vaiṣṇava does not want any kind of mukti. This Vaiṣṇava wants simply to remain in the service of the Lord. They don't aspire for any kind of mukti. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). So this mukti the sāyujya-mukti, means to become one with the Supreme, it not very safe, because there is, there is want of ānanda and knowledge. Simply to become one, that will not help. Therefore he is actually, constitutionally, a small particle of sac-cid-ānanda. So for want of ānanda, he comes again. Thus we have seen many sannyāsīs, they give up this world as brahma satyaṁ jagan mithyā, but they do not get any benefit out of it. Therefore they come down again to open hospitals and schools and philanthropic work. They fall down. Now, if it is brahma satyaṁ jagan mithyā, if jagat is mithyā, then why you are coming again to open hospitals? It is mithyā. But brahma satya. If you have realized Brahman, you are truth. Then why truth is coming to untruth? Because they could not get any pleasure. They want pleasure. Simply sitting down, that "I am now Brahman, Brahman," that will not help. You must act as Brahman. You must get pleasure acting as Brahman. Then there will be ānanda. Otherwise, it is not possible. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). These are the śāstric injunctions.

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