FOUR KINDS OF LIBERATIONS

Guru Nanak in his Bani (enshrined in Sri Guru Granth Sahib, SGGS), first mentions the prevalent religious practices/traditions/belief of his time before expressing his own views. For example:

• ਚਾਰਿ ਮੁਕਤਿ ਚਾਰੈ ਸਿਧਿ ਮਿਲਿ ਕੈ ਦੂਲਹ ਪ੍ਰਭ ਕੀ ਸਰਨਿ ਪਰਿਓ ॥ : chaar mukati chaarai sidh mil kai doolah prabh kee saran pario (sggs 1105).

• ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਮੁਕਤੁ ਕਹੀਐ ਮਨਮੁਖ ਬੰਧ ਵਿਚਾਰੇ ॥ : Gurmukh hovai so mukat kaheeai manmukh bandh vichaare (sggs 796).

Mukti (ਮੁਕਤਿ) or liberation (also called Moksha or Mokh - ਮੋਖ) 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 (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.

But the bottom line is — Mukti (ਮੁਕਤਿ) or liberation is 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. Also, the Gurbani reminds us that this sublime state cannot be experienced by the false.

• ਮੁਕਤਿ ਭੇਦੁ ਕਿਆ ਜਾਣੈ ਕਾਚਾ ॥ : Mukat bhed kiaa jaanai kaachaa (sggs 223

As indicated in the Gurbani, 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.

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.

• ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥ : Nanak gurmukh bujheeai paaeeai mokh duaar (sggs 27).
• ਜੀਵਨ ਮੁਕਤਿ ਸੋ ਆਖੀਐ ਮਰਿ ਜੀਵੈ ਮਰੀਆ ॥ : Jivanmukata so aakheeye mar jeevai mariya (sggs 449).
• ਜੀਵਨ ਮੁਕਤੁ ਗੁਰਮੁਖਿ ਕੋ ਹੋਈ ॥ : Jeevan mukat gurmukh ko hoee (sggs232).
• ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥ : Jeevat mukat sadaa nirabaan (sggs 1274).
• ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ : Mannai paavahi mokh duaar (sggs 3).
• ਸਹਜੇ ਸਹਜਿ ਮਿਲਿਆ ਜਗਜੀਵਨੁ ਨਾਨਕ ਸੁੰਨਿ ਸਮਾਏ ॥੧॥ : Sahje sahaj miliaa jagjeevan Nanak sunn samaae||1|| (sggs 774).
  

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".

• ਪਾਖੰਡਿ ਕੀਨ੍ਹ੍ਹੈ ਮੁਕਤਿ ਨ ਹੋਇ ॥੨॥ : Paakhandi keenai mukti na hoi ||2|| (sggs 839).
• ਙਿਆਨੀ ਤਤੁ ਗੁਰਮੁਖਿ ਬੀਚਾਰੀ ॥ ਨਾਨਕ ਜਾ ਕਉ ਕਿਰਪਾ ਧਾਰੀ ॥੫॥ : Giaanee tatu gurmukh beechaaree. Nanak Jaa Kaou kirapaa dhaaree ||5||(sggs 251).
• ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥ : Bin bairaag na shootas maya ||1|| (sggs 329).
• ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਜੀਤਿਆ ਗਤਿ ਮੁਕਤਿ ਘਰੈ ਮਹਿ ਪਾਇ ॥ : Gur kai Shabadai mann jeetiyaa gati mukti ghrai mahi paayi (sggs 26).
• ਮੁਕਤਿ ਭੇਦੁ ਕਿਆ ਜਾਣੈ ਕਾਚਾ ॥ : Mukat bhed kiaa jaanai kaachaa (sggs 223).

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 (remembering 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.

• ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥ : (sggs 534).
• ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥ : (sggs 1078).
• ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗਿਆਨੀ ਕੈਸਾ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣੈ ਬੂਝੈ ਸੋਇ ॥ : Pranvati Nanak giaanee kaisaa hoi. Aapu pashaanai boojhai soi (sggs 25).
• ਬਿਨੁ ਰਸ ਰਾਤੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥ : Bin rs raate mukti na hoee (sggs 831).
• ਮੁਕਤਿ ਭੁਗਤਿ ਜੁਗਤਿ ਹਰਿ ਨਾਉ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਨਾਨਕ ਗੁਣ ਗਾਉ ॥ : Mukti bhugti jugti Hari naayu. Prem bhagat (sggs 200).
• ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥ : Gurmukh mukato bandh na paai. Sabad beechaar shhutai har naai (sggs 152).
• ਮਨਿ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਈਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥: Man niramal naam dhiaaeeai taa paaeai mokh duaar (sggs 33).
• ਹਰਿ ਕੀ ਭਗਤਿ ਮੁਕਤਿ ਆਨੰਦੁ ॥: Har kee bhagati mukati aanand (sggs 154).
• ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਪਾਈਐ ਭਾਈ ॥: Bin gur mukati na paaeeai bhaaee (sggs 864).
• ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਾਧ ਕੀ ਸੰਗਤਿ ਜਨ ਪਾਇਓ ਹਰਿ ਕਾ ਧਾਮ ॥: Mukati baikunth saadh kee sangat jan paaio har kaa dhaam (sggs 682).
• ਮੁਕਤਿ ਪਦਾਰਥੁ ਸਾਧੂ ਸੰਗਤਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ॥: Mukti padaarath saadhoo sangat amrit har kaa naao (sggs 1220).
  

— T. Singh
www.gurbani.org