सूत उवाच …



एवं श्रुत्वा कौसलेयस्तुष्टो मतिमतां वरः .



पप्रच्छ गिरिजाकान्तं सुभगं मुक्तिलक्षणम [1]



श्रीराम उवाच …



भगवन्करुणाविष्टहृदय त्वं प्रसीद मे .



स्वरूपलक्षणं मुक्तेः प्रब्रूहि परमेश्वर [2]



श्रीभगवानुवाच …



सालोक्यमपि सारूप्यं सार्ष्ट्यं सायुज्यमेव च .



कैवल्यं चेति तां विद्धि मुक्तिं राघव पञ्चधा [3]



मां पूजयति निष्कामः सर्वदा ज्ञआनवर्जितः .



स मे लोकं समासाद्य भुङ्क्ते भोगान्यथेप्सितान [4]



ज्ञआत्वा मां पूजयेद्यस्तु सर्वकामविवर्जितः .



मया समानरूपः सन्मम लोके महीयते [5]

Suta said:

After listening to the Upasana details Rama started asking the details of Mukti (liberation).

Rama said:

O graceful lord! Kindly grace me by explaining the symptoms of Mukti and related details.

Sri Bhagawan said:

O Rama, Listen! Mukti is of five types by names Salokyam, Sarupyam, Sarsthyam (Sameepyam), Sayujyam, and Kaivalyam. One who worships me without asking anything (nishkama), he comes to my abode and enjoys all fruition, and gets to live in an equal abode. This is called as Salokya Mukti. One who doesn’t have any desires and realizes me among the superior ones and worships me, he gets my kind of form. This is called as Sarupya Mukti.

इष्टापूर्तादि कर्माणि मत्प्रीत्यै कुरुते तु यः .



यत्करोति यदश्नाति यज्जुहोति ददाति यत [6]



यत्तपस्यति तत्सर्वं यः करोति मदर्पणम .



मल्लोके स श्रियं भुङ्क्ते मत्तुल्यं प्राभवं भजेत [7]



यस्तु शान्त्यादियुक्तः सन्मामात्मत्वेन पश्यति .



स जायते परं ज्योतिरद्वैतं ब्रह्म केवलम .



आत्मस्वरूपावस्थानं मुक्तिरित्यभिधीयते [8]



One who performs Ishtapoortadi-Karmas (rituals) for me, whatever he does, whatever he eats, whatever he offers to the sacrificial fire, whatever he donates, whatever penance he performs, when he does that keeping me in mind for my sake, he enjoys prosperity in my abode alongwith me. This is called Sarshtya Mukti (also known as sameepyam Mukti because he stays close to lord). One who has all good qualities and realizes me as the Paramatman and knows the non-duality between him and me, he gains Sayujyam Mukti and then gains the Advaita (non-duality) Kaivalya Mukti by becoming one with the Paramjyoti. Becomong one with the self is Mukti, the Kaivalyam.

सत्यं ज्ञआनमनन्तं सदानन्दं ब्रह्मकेवलम .



सर्वधर्मविहीनं च मनोवाचामगोचरम [9]



सजातीयविजातीयपदार्थानामसंभवात .



अतस्तद्व्यतिरिक्तानामद्वैतमिति संज्ञइतम [10]



मत्वा रूपमिदं राम शुद्धं यदभिधीयते .



मय्येव दृश्यते सर्वं जगत्स्थावरजङ्गमम [11]



व्योम्नि गन्धर्वनगरं यथा दृष्टं न दृश्यते .



अनाद्यविद्यया विश्वं सर्वं मय्येव कल्प्यते [12]

Becoming the truth, knowledge, bliss, attributeless, beyond all Dharmas, beyond the mind & speech, beyond differences, this self should be considered as the pure form. This entire mobile & immobile creation is being seen in me. As like as abode of gandhervas remains in sky and becomes invisible, due to the power of Maya this world is being created and withdrawn by me.

मम स्वरूपज्ञआनेन यदाऽविद्या प्रणश्यति .



तदैक एव वर्त्तेऽहं मनोवाचामगोचरः [13]



सदैव परमानन्दः स्वप्रकाशश्चिदात्मकः .



न कालः पञ्चभूतानि न दिशो विदिशश्च न [14]



मदन्यन्नास्ति यत्किञ्चित्तदा वर्त्तेऽहमेकलः [15]



न संदृशे तिष्ठति मे स्वरूपं

न चक्षुषा पश्यति मां तु कश्चित .



हृदा मनीषा मनसाभिक्लृप्तं

ये मां विदुस्ते ह्यमृता भवन्ति [16]

When my formless state is realized by the Yogi, his duality ceases, then he perceives with mind, and speech me as the one non-dual alone lord. With the knowledge of self, being self illuminating, always I remain in bliss. There is no space, time, directions, creatures different from me. Nothing exists other than me and I alone remain. It is not possible to see my form. None can see me with the eyes of flesh. However with a steady mind, inside his own heart being inward focussed one can see me within him, such a one gains final bestitude called liberation.

श्रीराम उवाच …



कथं भगवतो ज्ञआनं शुद्धं मर्त्यस्य जायते .



तत्रोपायं हर ब्रूहि मयि तेऽनुग्रहो यदि [17]



श्रीभगवानुवाच …



विरज्य सर्वभूयेभ्य आविरिंचिपदादपि .



घृणां वितत्य सर्वत्र पुत्रमित्रादिकेष्वपि [18]



श्रद्धालुर्भक्तिमार्गेषु वेदान्तज्ञआनलिप्सया .



उपायनकरो भूत्वा गुरुं ब्रह्मविदं व्रजेत [19]



सेवाभिः परितोष्यैनं चिरकालं समाहितः .



सर्ववेदान्तवाक्यार्थं शृणुयात्सुसमाहितः [20]

Sri Rama said:

O Parameshwara! Kindly keep your grace on me and explain me how can one gain pure form of devotion to God.

Sri Bhagawan said:

One gaining renunciation, being merciful and kind, being impartial between the sons and friends, keeping interest in Vedanta Shastras, in order to gain vedanta knowledge, should approach a proper Guru. By serving that Guru for a long time, by his grace one has to learn with firm understanding all the secrets of Vedanta.

सर्ववेदान्तवाक्यानां मयि तात्पर्यनिश्चयम .



श्रवणं नाम तत्प्राहुः सर्वे ते ब्रह्मवादिनः [21]



लोहमण्यादिदृष्टान्तयुक्तिभिर्यद्विचिन्तनम .



तदेव मननं प्राहुर्वाक्यार्थस्योपबृंहणम [22]



निर्ममो निरहंकारः समः संगवर्जितः .

सदा

शान्त्यादियुक्तः सन्नात्मन्यात्मानमीक्षते [23]



यत्सदा ध्यानयोगेन तन्निदिध्यासनं स्मृतम [24]



सर्वकर्मक्षयवशात्साक्षात्कारोऽपि चात्मनः .



कस्यचिज्जायते शीघ्रं चिरकालेन कस्यचित [25]



कूटस्थानीह कर्माणि कोटिजन्मार्जितान्यपि .



ज्ञआनेनैव विनश्यन्ति न तु कर्मायुतैरपि [26]

To learn the meanings of all the Vedanta verses is called as Shravanam. To repeat them and analyze them within heart is called as Mananam. To remain with good qualities, being free from ego & attachments, being devoid of company, trying to find Paramatman within his self, remaining always in meditation is called as Dhayanam. After the destruction of Karmas, one gains the Atmasaakshaatkaram (self realization) sooner and other gains it later. Even if one has earned Karmas (virtues, vices and related merits) for a billion of births, they can only be burnt and destroyed through Jnana (knowledge) and can never be exhausted through Karmas.

ज्ञआनादूर्ध्वं तु यत्किञ्चित्पुण्यं वा पापमेव वा .



क्रियते बहु वाल्पं वा न तेनायं विलिप्यते [27]



शरीरारम्भकं यत्तु प्रारब्धं कर्म जन्मिनः .



तद्भोगेनैव नष्टं स्यान्न तु ज्ञआनेन नश्यति [28]



निर्मोहो निरहंकारो निर्लेपः संगवर्जितः .



सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि .



यः पश्यन्संचरत्येष जीवन्मुक्तोऽभिधीयते [29]



अहिनिर्ल्वयनी यद्वद्द्रष्टुः पूर्वं भयप्रदा .



ततोऽस्य न भयं किंचित्तद्वद्द्रष्टुरयं जनः [30]



After self realization and attaining knowledge, whatever sins of virtuous deeds are done by the Jnani, they do not bind him and he remains untouched with those karmas and their fruits. Whatever Prarabdha karma comes alongwith the body of the Jiva, that gets destroyed by experience but not through knowledge. Being devoid of ego and pride, leaving all attachments, remaining untouched (Nirlipta) when one sees self within all creatures and sees all creatures within self and meditates on me, he becomes Jeevanmukta.

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य वशं गताः .



अथ मर्त्योऽमृतो भवत्येतावदनुशासनम [31]



मोक्षस्य न हि वासोऽस्ति न ग्रामान्तरमेव वा .



अज्ञआनहृदयग्रन्थिनाशो मोक्ष इति स्मृतः [32]



वृक्षाग्रच्युतपादो यः स तदैव पतत्यधः .



तद्वजज्ञआनवतो मुक्तिर्जायते निश्चितापि तु [33]



तीर्थं चाण्डालगेहे वा यदि वा नष्टचेतनः .



पएरित्यजन्देहमिमं ज्ञआनादेव विमुच्यते [34]



संवीतो येन केनाश्नन्भक्ष्यं वाभक्ष्यमेव वा .



शयानो यत्र कुत्रापि सर्वात्मा मुच्यतेऽत्र सः [35]



क्षीरादुद्धृतमाज्यं तत्क्षिप्तं पयसि तत्पुनः .



न तेनैवैकतां याति संसारे ज्ञआनवांस्तथा [36]



नित्यं पठति योऽध्यायमिमं राम शृणोति वा .



स मुच्यते देहबन्धादनायासेन राघव [37]



अतः संयतचित्तस्त्वं नित्यं पठ महीपते .



अनायासेन तेनैव सर्वथा मोक्षमाप्स्यसि [38]



When all the Vasanas present under his control gets discarded, then the Jiva gains liberation. Moksham is nothing but gaining knowledge of the self. The way with a slip of the feet falling from top of the tree to bottom becomes inevitable, similarly for a person who attained self knowledge, Moksham becomes inevitable. The supreme consciousness doesn’t leave one’s self whether he is in a sacred place of pilgrimage or in an untouchable’s house; this state of mind when attained, he gains liberation for sure. Mixing with good & bad people, sleeping anywhere, eating the prohibited items, or whatever is done by a Jnani he remains untouched and his liberation remains sureshot. It implies even if a Jnani remains in samsaara, as like as cream separated from milk never dissolves in milk again, the Jnani also never falls in samsaara again. O Rama! One who reads or listens this chapter on ‘Moksha Yoga’ everyday such a one would surely get dettached with the bondages of samsaara and would gain liberation. Therefore subduing your senses, with a firm mind study this chapter. With this without much efforts liberation can be obtained.

### Here ends the 13th chapter of Shiva Gita from Padma Purana Uttara Khanda ###