Mukti or liberation (also called Moksha or Mokh) is the Freedom from the veil of the false ego-sense (Haume), Maya (illusion, relativist consciousness and duality), worldly bondage, repeated suffering, the negative propensities (Bikaars) of the deluded mind (Kaam, Krodh, Lobh, etc.), and reactionary Kaarmic actions. This word Mokh came from the root much (Moksha), has many connotations: to lose, to free, to release, to let go or let lose, to spare, to let depart, to let live, to send off, to dismiss, to use up, to give away and to open. The Gurbani (Sri Guru Granth Sahib, SGGS) puts number on kinds liberations to be "four". Some scriptures mention more than four kinds of liberations. But the bottom line is — it's the transcendental state of the mind one has to reach wherein one is released from material consciousness (unenlightened existence or the Manmukh lifestyle) or repeated suffering of the material world (Jagat or Sansaar) or shackles of the self-imposed limitations of the body-mid-intellect personality. In nutshell, it's the eternal emancipation.
As indicated in the Gurbani, thus, liberation is not a state of extinction of the Soul, nor of nonexistence or inactivity, but an ineffable state ("Goonge Kee Mathiyaaee") of non-differentiation — a Oneness beyond all change and diversity. It's the state where one experiences closeness to his Divine Self ("Joti-svaroopa") within. Kaivalya Samaadhi is another apt term for this state. As indicated in the Gurbani, this state does not come upon death. The Gurbani embraces the state of Jeevanmukti (living liberated), in which the advanced Soul (the Gurmukh) unfolds inherent perfection (Pooran Pada) of his True Nature ("Joti-svaroopa") while alive — total demise of the false ego-sense (Haume). The Self-abiding Jeevanmukta relinquishes all his attachment to the illusory or temporary (Mithiya) external happiness and is satisfied with the Bliss (Anand) derived from the Aatamaan within. In other words, this has to be brought through into every aspect of one's life. What distinguishes a liberated Soul from the non-liberated is his perfect detachment from all selfishness and clinging attachments to the finite sense-objects, unbroken abidance in the Divine Presence within (Naam etc.), witnessing consciousness, spontaneity (Sahaj Avasthaa), humility, compassion, contentment in all situations, Wisdom, patient, and so on.
According to the Mahankosh of Bhai Kahan Singh, the "four" liberations are: (1) Saalokiya, (2) Sameepiya, (3) Saroopiya, and (4) Saayujiya. This four-part classification of liberation indicates states or stages of the mind — liberation of the mind from bonds of the senses. In other words, these are the stages of Formlessness, absorption (in the Pritam's Love) or perfect spiritual efforts (the Gurmukh lifestyle). Literal meanings of these four terms are briefly summarized below.
(1) Saalokiya: living in the realm of the Supreme.
(2) Sameepiya: To be near the Supreme.
(3) Saroopiya: To look alike the Supreme.
(4) Saayujiya: Merging, blending, linking or becoming one with the Supreme.
The Gurbani repeatedly indicates that it's impossible to attain real liberation by imitating or by Pakhand (Dhong, mere talks or hypocrisy). It's simply a question of becoming the Gurmukh and living the Gurmukh lifestyle (Divine Life). Thus, the Gurbani's emphasis is on Karanee (Amal or practice). To put it otherwise, the Gurbani holds that liberation etc. is not to be acquired from without. For it's the innate nature of the human Soul — which is the repository of the Infinite Wisdom — thus birth right of we all. Thus, liberation, freedom, deliverance, Sahaj, Sunn or Nirvana has to be discovered within. Also, as eluded to before, liberation does not mean an end to intelligence, duty and responsibility. Neither it means running away from the world. It simply calls an end to the enslavement of the Manmukh lifestyle (false lifestyle); because, as the Gurbani says, the false cannot "know about the secrets of liberation".
The vehicle of life has four wheels - Dharma, Artha, Kaam, and Moksha also called "Chaar Sidhis or Padaarath"). Artha and Kaam are needed only to fulfill one's necessary needs toward realizing Dharma and Moksha. Once a man becomes truly Dhaarmic he wants to inquire as to what is real and what is unreal. By renouncing false, he develops Bairaag or dispassion for the unreal. He considers God as the ultimate doer and enjoyer and surrenders to God's Hukam (Will). Ultimately, the Gurbani indicates that this type of growth in spiritual personality leads one to complete liberation (Mukti).
The ultimate purpose of human life is indicated to be the Realization of the Unconditioned Reality within. Mokh is the byproduct of the Self-Realization. Thus, a true seeker or a pure devotee does not care for either liberation (Mukti) or materiality (Bhugti). For he is after the real thing: Realization of his Pure Being or Unconditioned Consciousness within (Joti-Svaroopa) — the Unfoldment of the Spiritual Perfection that already exists in each one of us. All other things such as liberation, etc., are added unto one. The Gurbani stresses the importance of Naam-Simran (meditation on God's Name or Jap) and Saadh-Sangat (Good Company, the Company of the Holy etc.) in Kali Yuga as a sure path to salvation, since it is conducive to the cleansing of one's deluded mind. If the Gurbani's (Shabad-Guru) timeless teachings are imbibed in life, they can bring about an end to all bondage enabling one to experience supreme Peace and Bliss (Anand) in life.
— T. Singh
www.gurbani.org
Updated on Friday, August 22, 2008 11:24 AM (PST)
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