Hare Krishna,
Dandavat Pranam.
While reading the book Krishna I came to Know there are different types of liberation as
1. Sarupya 2. Salokya 3. Sarsti 4. Samipya 5. Sayujya.
Will anyone show me the light by explaining these individually?
Hari Bol !!!!
Your servant
Rahul
Replies
Q. WHAT IS Bhukti and Mukti and Siddhi ?
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
Hare Krishna Prabhuji,
Salokya --- in this liberation one gains residence on one of the Vaikuṇṭha planets where the Narayana forms reside.
Sarsti --- when one attains this liberation, he acquires the same opulences(wealth) as the Lord and lives in the Vaikuntha planets.
Sarupya --- in this liberation you get the same form as the 4 armed Lord Narayana and live in the Vaikuntha planets.
Samipya --- in this liberation one becomes a personal associate of Lord and stay in His direct association. This liberation attained by devotees like Arjuna. He was always a friend of the Lord.
Sayujya --- This is the liberation attained by yogis and jnanis. In this liberation one becomes one with brahmajoyti(the dazzling effulgence from the body of the Lord) or he becomes one with the Lord Himself by losing all individuality. Attaining this kind of liberation is not very hard, the enemies of the Lord such as Kamsa attained this liberation. Chaitanya Caritamrita explains that a devotee would rather go to hell than attain this kind of liberation. In hell we still have the opportunity to serve the Lord but when we become one with the Lord we commit an abominable action and become an offender at the lotus feet of the Lord.
Actually a devotee does not want any of these liberation although by mercy of Krishna they are elevated to Goloka Vrindavan.
Hope this helped.
Your Servant,
Srijon.
Hare Krsna pr
Please accept my humble obeisances. All glories to Srila Prabhupada
There are Six types of Liberation:-
1. sayujya, merging with the body of the Lord (means merging into the Brahman effulgence of the Lord.)
– SB-1.9.42.
Lord Śrī Kṛṣṇa is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gītā (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahmajyoti by expansion of His personal glow. It is stated in the Brahma-saḿhitā that the brahmajyoti is His personal glow. Therefore, there is no difference between Him and His personal glow, brahmajyoti, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider brahmajyoti and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great mahātmās or devotees, as it is stated in Bhagavad-gītā (7.19) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by amahājana, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.
The worshipable object of Bhīṣmadeva is Lord Śrī Kṛṣṇa as Pārtha-sārathi, and that of the gopīs is the same Kṛṣṇa in Vṛndāvana as the most attractive Śyāmasundara. Sometimes less intelligent scholars make a mistake and think that the Kṛṣṇa of Vṛndāvana and that of the Battle ofKurukṣetra are different personalities. But for Bhīṣmadeva this misconception is completely removed. Even the impersonalist's object of destination is Kṛṣṇa as the impersonal jyoti, and the yogī's destination of Paramātmā is also Kṛṣṇa. Kṛṣṇa is both brahmajyoti and localizedParamātmā, but in brahmajyoti or Paramātmā there is no Kṛṣṇa or sweet relations with Kṛṣṇa. In His personal feature Kṛṣṇa is bothPārtha-sārathi and Śyāmasundara of Vṛndāvana, but in His impersonal feature He is neither in the brahmajyoti nor in the Paramātmā. Great mahātmās like Bhīṣmadeva realize all these different features of Lord Śrī Kṛṣṇa, and therefore they worship Lord Kṛṣṇa, knowing Him as the origin of all features.
2) salokya, -residing on the same spiritual planet as the Lord (means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides) -SB -2.7.49
3). sarupya, (means attaining a four-handed form exactly like that of the Lord.) – SB – 2.7.49
4) sarsti and (means attaining opulences like those of the Supreme Lord,) -SB – 2.7.49
5). samipya (means remaining an associate of the Supreme Personality of Godhead) -SB – 2.7.49
One should not, however, mistakenly think that after the annihilation of this present body there is no body by which one can associate with the Lord face to face. The living entity is unborn. It is not that he is manifest with the creation of the material body. On the other hand, it is true that the material body develops only by the desire of the living entity. The evolution of the material body is due to the desires of the living being. According to the desires of the living being, the material body develops. So from the spirit soul the material body comes into existence, generated from the living force. Since the living being is eternal, he exists just like the air within the body. Air is within and without the body. Therefore when the external covering, the material body, is vanquished, the living spark, like the air within the body, continues to exist. And by the direction of the Lord, because He is the ultimate benefactor, the living entity is at once awarded the necessary spiritual body befitting his association with the Lord in the manner of sārūpya (equal bodily feature), sālokya (equal facility to live on the same planet with the Lord), sārṣṭi(equal possession of opulence like the Lord), and sāmīpya (equal association with the Lord).
The Lord is so kind that even if a devotee of the Lord cannot fulfill the complete course of devotional service unalloyed and uncontaminated by material association, he is given another chance in the next life by being awarded a birth in the family of a devotee or rich man so that without being engaged in the struggle for material existence the devotee can finish the remaining purification of his existence and thus immediately, after relinquishing the present body, go back home, back to Godhead. This is confirmed in the Bhagavad-gītā.
In this connection detailed information is available in the Bhagavat-sandarbha of Śrīla Jīva Gosvāmī Prabhupāda. Once achieving the spiritual existence, the devotee is eternally situated there, as already discussed in the previous verse.
6.) vimukti (Special mukti) -When after liberation one is situated on the platform of prema-bhakti, one is said to have achieved vimukti, “special mukti.”
– SB -4.8.61
viraktaś cendriya-ratau
bhakti-yogena bhūyasā
taḿ nirantara-bhāvena
bhajetāddhā vimuktaye
TRANSLATION
If one is very serious about liberation, he must stick to the process of transcendental loving service, engaging twenty-four hours a day in the highest stage of ecstasy, and he must certainly be aloof from all activities of sense gratification.
PURPORT
There are different stages of perfection according to different persons' objectives. Generally people are karmīs, for they engage in activities of sense gratification. Above the karmīs are the jñānīs, who are trying to become liberated from material entanglement. Yogīs are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead. And above all these are the devotees, who simply engage in the transcendental loving service of the Lord; they are situated seriously on the topmost platform of ecstasy.
Here Dhruva Mahārāja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord. The path of apavarga, or liberation, begins from the stage called mokṣa. ln this verse the word vimuktaye, "for liberation," is especially mentioned. If one wants to he happy within this material world, he may aspire to go to the different material planetary systems where there is a higher standard of sense gratification, but real mokṣa, or liberation, is performed without any such desire. This is explained in the Bhakti-rasāmṛta-sindhu by the term anyābhilāṣitā-śūnyam [Madhya 19.167], "without desire for material sense gratification." For persons who are still inclined to enjoy material life in different stages or on different planets, the stage of liberation in bhakti-yoga is not recommended. Only persons who are completely free from the contamination of sense gratification can execute bhakti-yoga, or the process of devotional service, very purely. The activities on the path of apavarga up to the stages of dharma, artha and kāma are meant for sense gratification, but when one comes to the stage of mokṣa, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme. But that is also sense gratification. When one goes above the stage of liberation, however, he at once becomes one of the associates of the Lord to render transcendental loving service. That is technically called vimukti. For this specific vimukti liberation, Nārada Munirecommends that one directly engage himself in devotional service.
SB -10.9.20
The word vimuktidāt is also significant. There are different types of liberation, such as sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya, butvimukti means "special mukti." When after liberation one is situated on the platform of prema-bhakti, one is said to have achieved vimukti, "special mukti." Therefore the word na is mentioned. That exalted platform of premā is described by Śrī Caitanya Mahāprabhu as premā pum-artho mahān, and mother Yaśodā naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Kṛṣṇa's hlādinī potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ānanda-cinmaya-rasa-pratibhāvitābhiḥ). Such devotees are not sādhana-siddha.
HK, PAMHO, AGTGAG:
A true devotee will not hanker for any of these liberations even if it is offered by the Lord Himself. Such is the position of true devotees of Krsna.
Jai Srila Prabhupad.
Hare Krishna. Please accept my humble obeisances. All glories to Srila Prabhupada and Gauranga!
Caitanya-caritāmṛta Madhya 6.266:
yadyapi se mukti haya pañca-parakāra
sālokya-sāmīpya-sārūpya-sārṣṭi-sāyujya āra
TRANSLATION
"There are five kinds of liberation: sālokya, sāmīpya, sārūpya, sārṣṭi and sāyujya."
PURPORT
Sālokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides, sāmīpya means remaining an associate of the Supreme Personality of Godhead, sārūpya means attaining a four-handed form exactly like that of the Lord, sārṣṭi means attaining opulences like those of the Supreme Lord, and sāyujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.