HIGHEST SPIRITUAL LEVEL A SADHAKA(aspirant) CAN
REACH IS 'VIDEHA MUKTHA' STATE ! TOLD BY
RAMANA MAHARSHI.
'VIDEHA MUKTHA' MEANS 'WITHOUT BODY-LIBERATED
PERSON'
ie, ABIDES AS THE PURE ' SAT-CHIT - ANANDA -SELF'
WITHOUT AWARENESS OF BODY & THE WORLD AROUND
HIM !
THIS POSTING UPDATED ON 5TH MARCH,2016, ADDING
WHAT 'TEJO-BINDU UPANISHAD' SAYS ON VIDEHAMUKTHA
-- Thoughtless state ! Even the thought 'I am Self or
Brahman' is not there !
-- He has no states of waking, dream & deep sleep !!
-- Ever established in blissful ,spontaneous state of
Brahman-Self ! This leads to MUKTHI
-- He is in THURIATHITHA STATE ! which cannot be
conceived nor expressed in words by others ! HE is
in intense unbroken bliss being totally unaware of
limited forms, in a state of MAHA-MOUNAM ie,
stillness of body, speech & mind !
-- He is verily SAT-CHIT-ANANDA, pure Awareness,
infinite like the sky,continuous bliss as SELF-
BRAHMAN !
-- Everything is all inclusive SELF--SOUL,WORLD,
CREATOR , nothing is apart from it !
-- You name anything & everything in this maya world,
all beings,non-beings,ignorance,illusion, five elements,
all worlds, are Brahman-self only.
-- All thoughts,all objects,all knowledge,all foods,all
questions & answers are not being apart from SELF.
-- All thoughts are lost,no room for any thought &
he abides in MAHA MOUNAM (PEACE OF
TOTAL STILLNESS)
-- 'SELF IS BRAHMAN ' alone drives away FEAR, in due
course even this one thought must be given up , in order
to abide firmly in the blissful state of BRAHMAN-SELF.
-- MANO NASHA (DESTRUCTION OF MIND) is Bliss,
Yoga,Sacrifice for MUKTHI (LIBERATION).
Refer earlier posting 'HOW TO PUT AN END TO ALL
DOUBTS & QUESTIONS ?'
-- That yogi who attains ever body-less nature,that pure
jnani whose dharma is the dharma of That(Athma)
alone is the liberated one,shining inside & out,attaining
the pure samadhi of Atma yoga.
-- That great JNANI who is lost in the total stillness(Maha
Mouna) of the pure effulgent Awareness-Brahman-Self
devoid of least trace of ignorance,totally devoid of all
consciousness of the body and its three states of
waking,dream and deep sleep,devoid of all distinctions
of name & form , without any thought of bondage or
freedom is a VIDEHA MUKTHA.
-- For the one who becomes of the nature of the SELF,
there is no mark,lifestyle or tradition,in this world.He has
nothing to gain by any action of his,no action need he
perform, nor any injunctions prescribing actions apply to
him,
-- Moving or standing or sleeping,waking or taking food or
water ,in the face of the of the wind ,the cold,and the sun,
unaffected will he be,in any state, at any time.
-- Fear, indigence,sickness and burning fever,indigestion,
even when all these affect, one established in the SELF,
peaceful and shining in full, he is never at his wit's end
on any count, merged in the bliss of SELF !
-- Japa of the name, worship, bathing in holy waters, ritual
sacrifices, fruits of dharma & adharma, water oblations
to forefathers, none of these are for him.
-- There is nothing greater than this, nothing greater to be
known, Nothing at all, nowhere ever--This is the TRUTH,
TRUTH & only TRUTH.
TEJO-BINDU UPANISHAD ON VIDEHAMUKTHA
The great Lord Siva explains to Kumara in Tejobindu Upanishad
the nature of Videhamukti (disembodied salvation) as follows:
33. He is a Videhamukta who has become Brahman, whose
Atman has attained quiescence, who is of the nature of Brahmic
bliss, who is happy, who is of a pure nature and who is a great
Mouni (observer of silence).
34-37. He is a Videhamukta who remains in Chinmatra alone
without (even) thinking thus: ‘I am all Atman, the Atman that is
equal (or the same) in all, the pure, without one, the non-dual,
the all, the self only, the birthless and the deathless – I am
myself the undecaying Atman that is the object aimed at, the
sporting, the silent, the blissful, the beloved and the bondless
salvation – I am Brahman alone – I am Chit alone’.
38. He is a Videhamukta who having abandoned the thought:
‘I alone am the Brahman’ is filled with bliss.
39-47(a). He is a Videhamukta who having given up the
certainty of the existence or non-existence of all objects is
pure Chidananda (the consciousness-bliss), who having
abandoned (the thought): ‘I am Brahman’ (or) ‘I am not
Brahman’ does not mingle his Atman with anything,
anywhere or at any time, who is ever silent with the silence
of Satya, who does nothing, who has gone beyond Gunas,
whose Atman has become the All, the great and the purifier
of the elements, who does not cognise the change of time,
matter, place, himself or other differences, who does not see
(the difference of) ‘I’, ‘thou’, ‘this’, or ‘that’, who being of the
nature of time is yet without it, whose Atman is void, subtle
and universal, but yet without (them), whose Atman is divine
and yet without Devas, whose Atman is measurable and yet
without measure, whose Atman is without inertness and within
every one, whose Atman is devoid of any Sankalpa, who
thinks always: ‘I am Chinmatra, I am simply Paramatman, I am
only of the nature of spiritual wisdom, I am only of the nature
of Sat, I am afraid of nothing in this world’, and who is without
the conception of Devas, Vedas and sciences, ‘All this is
consciousness, etc.,’ and regards all as void.
REACH IS 'VIDEHA MUKTHA' STATE ! TOLD BY
RAMANA MAHARSHI.
'VIDEHA MUKTHA' MEANS 'WITHOUT BODY-LIBERATED
PERSON'
ie, ABIDES AS THE PURE ' SAT-CHIT - ANANDA -SELF'
WITHOUT AWARENESS OF BODY & THE WORLD AROUND
HIM !
THIS POSTING UPDATED ON 5TH MARCH,2016, ADDING
WHAT 'TEJO-BINDU UPANISHAD' SAYS ON VIDEHAMUKTHA
 |
| SRI SHANKARA BHAGAVATHPADA |
 |
| SRI SHIRIDI SAI Baba |
 |
| SRI SWAMY NITHYANANDA |
 |
| SRI RAMANA MAHARSHI |
WHAT IS THE GREATNESS & CHARACTERISTICS OF THAT STATE ?
Brahman' is not there !
-- He has no states of waking, dream & deep sleep !!
-- Ever established in blissful ,spontaneous state of
Brahman-Self ! This leads to MUKTHI
-- He is in THURIATHITHA STATE ! which cannot be
conceived nor expressed in words by others ! HE is
in intense unbroken bliss being totally unaware of
limited forms, in a state of MAHA-MOUNAM ie,
stillness of body, speech & mind !
-- He is verily SAT-CHIT-ANANDA, pure Awareness,
infinite like the sky,continuous bliss as SELF-
BRAHMAN !
-- Everything is all inclusive SELF--SOUL,WORLD,
CREATOR , nothing is apart from it !
-- You name anything & everything in this maya world,
all beings,non-beings,ignorance,illusion, five elements,
all worlds, are Brahman-self only.
-- All thoughts,all objects,all knowledge,all foods,all
questions & answers are not being apart from SELF.
-- All thoughts are lost,no room for any thought &
he abides in MAHA MOUNAM (PEACE OF
TOTAL STILLNESS)
-- 'SELF IS BRAHMAN ' alone drives away FEAR, in due
course even this one thought must be given up , in order
to abide firmly in the blissful state of BRAHMAN-SELF.
-- MANO NASHA (DESTRUCTION OF MIND) is Bliss,
Yoga,Sacrifice for MUKTHI (LIBERATION).
Refer earlier posting 'HOW TO PUT AN END TO ALL
DOUBTS & QUESTIONS ?'
-- That yogi who attains ever body-less nature,that pure
jnani whose dharma is the dharma of That(Athma)
alone is the liberated one,shining inside & out,attaining
the pure samadhi of Atma yoga.
-- That great JNANI who is lost in the total stillness(Maha
Mouna) of the pure effulgent Awareness-Brahman-Self
devoid of least trace of ignorance,totally devoid of all
consciousness of the body and its three states of
waking,dream and deep sleep,devoid of all distinctions
of name & form , without any thought of bondage or
freedom is a VIDEHA MUKTHA.
-- For the one who becomes of the nature of the SELF,
there is no mark,lifestyle or tradition,in this world.He has
nothing to gain by any action of his,no action need he
perform, nor any injunctions prescribing actions apply to
him,
-- Moving or standing or sleeping,waking or taking food or
water ,in the face of the of the wind ,the cold,and the sun,
unaffected will he be,in any state, at any time.
-- Fear, indigence,sickness and burning fever,indigestion,
even when all these affect, one established in the SELF,
peaceful and shining in full, he is never at his wit's end
on any count, merged in the bliss of SELF !
-- Japa of the name, worship, bathing in holy waters, ritual
sacrifices, fruits of dharma & adharma, water oblations
to forefathers, none of these are for him.
-- There is nothing greater than this, nothing greater to be
known, Nothing at all, nowhere ever--This is the TRUTH,
TRUTH & only TRUTH.
TEJO-BINDU UPANISHAD ON VIDEHAMUKTHA
The great Lord Siva explains to Kumara in Tejobindu Upanishad
the nature of Videhamukti (disembodied salvation) as follows:
33. He is a Videhamukta who has become Brahman, whose
Atman has attained quiescence, who is of the nature of Brahmic
bliss, who is happy, who is of a pure nature and who is a great
Mouni (observer of silence).
34-37. He is a Videhamukta who remains in Chinmatra alone
without (even) thinking thus: ‘I am all Atman, the Atman that is
equal (or the same) in all, the pure, without one, the non-dual,
the all, the self only, the birthless and the deathless – I am
myself the undecaying Atman that is the object aimed at, the
sporting, the silent, the blissful, the beloved and the bondless
salvation – I am Brahman alone – I am Chit alone’.
38. He is a Videhamukta who having abandoned the thought:
‘I alone am the Brahman’ is filled with bliss.
39-47(a). He is a Videhamukta who having given up the
certainty of the existence or non-existence of all objects is
pure Chidananda (the consciousness-bliss), who having
abandoned (the thought): ‘I am Brahman’ (or) ‘I am not
Brahman’ does not mingle his Atman with anything,
anywhere or at any time, who is ever silent with the silence
of Satya, who does nothing, who has gone beyond Gunas,
whose Atman has become the All, the great and the purifier
of the elements, who does not cognise the change of time,
matter, place, himself or other differences, who does not see
(the difference of) ‘I’, ‘thou’, ‘this’, or ‘that’, who being of the
nature of time is yet without it, whose Atman is void, subtle
and universal, but yet without (them), whose Atman is divine
and yet without Devas, whose Atman is measurable and yet
without measure, whose Atman is without inertness and within
every one, whose Atman is devoid of any Sankalpa, who
thinks always: ‘I am Chinmatra, I am simply Paramatman, I am
only of the nature of spiritual wisdom, I am only of the nature
of Sat, I am afraid of nothing in this world’, and who is without
the conception of Devas, Vedas and sciences, ‘All this is
consciousness, etc.,’ and regards all as void.
47(b)-48. He is a Videhamukta who has realised himself
to be Chaitanya alone, who is remaining at ease in the
pleasure-garden of his own Atman, whose Atman is of
an illimitable nature, who is without conception of the
small and the great and who is the fourth of the
fourth state and the supreme bliss.
49-53(a). He is a Videhamukta whose Atman is nameless
and formless, who is the great spiritual wisdom of the nature
of bliss and of the nature of the state beyond Turya, who is
neither auspicious nor inauspicious, who has Yoga as his
Atman, whose Atman is associated with Yoga, who is free
from bondage or freedom, without Guna or non-Guna,
without space, time, etc., without the witnessable and the
witness, without the small or the great and without the
cognition of the universe or even the cognition of the nature
of Brahman, but who finds his spiritual effulgence in his own
nature, who finds bliss in himself, whose bliss is beyond the
scope of words and mind and whose thought is beyond the
beyond.
to be Chaitanya alone, who is remaining at ease in the
pleasure-garden of his own Atman, whose Atman is of
an illimitable nature, who is without conception of the
small and the great and who is the fourth of the
fourth state and the supreme bliss.
49-53(a). He is a Videhamukta whose Atman is nameless
and formless, who is the great spiritual wisdom of the nature
of bliss and of the nature of the state beyond Turya, who is
neither auspicious nor inauspicious, who has Yoga as his
Atman, whose Atman is associated with Yoga, who is free
from bondage or freedom, without Guna or non-Guna,
without space, time, etc., without the witnessable and the
witness, without the small or the great and without the
cognition of the universe or even the cognition of the nature
of Brahman, but who finds his spiritual effulgence in his own
nature, who finds bliss in himself, whose bliss is beyond the
scope of words and mind and whose thought is beyond the
beyond.
53(b)-54. He is said to be a Videhamukta who has gone
beyond (or mastered quite) the modifications of Chitta, who
illumines such modifications and whose Atman is without
any modifications at all. In that case, he is neither embodied
nor disembodied. If such a thought is entertained (even), for
a moment, then he is surrounded (in thought) by all.
55-62. He is a Videhamukta whose external Atman invisible
to others is the supreme bliss aiming at the highest Vedanta,
who drinks of the juice of the nectar of Brahman, who has
the nectar of Brahman as medicine, who is devoted to the
juice of the nectar of Brahman, who is immersed in that juice,
who has the beneficent worship of the Brahmic bliss, who is
not satiated with the juice of the nectar of Brahman, who
realises Brahmic bliss, who cognises the Shiva bliss in
Brahmic bliss, who has the effulgence of the essence of
Brahmic bliss, who has become one with it, who lives in the
household of Brahmic bliss, has mounted the car of Brahmic
bliss, who has an imponderable Chit being one with it, who is
supporting (all), being full of it, who associates with me
having it, who stays in Atman having that bliss and who thinks:
‘All this is of the nature of Atman, there is nothing else beside
Atman, all is Atman, I am Atman, the great Atman, the
supreme Atman and Atman of the form of bliss’.
63-68(a). He who thinks: ‘My nature is full, I am the great
Atman, I am the all-contented and the permanent Atman.
I am the Atman pervading the heart of all, which is not
stained by anything, but which has no Atman; I am the
Atman whose nature is changeless, I am the quiescent
Atman; and I am the many Atman’. He who does not think
this is Jivatma and that is Paramatma, whose Atman is of
the nature of the emancipated and the non-emancipated,
but without emancipation or bondage, whose Atman is of
the nature of the dual and the non-dual one, but without
duality and non-duality; whose Atman is of the nature of
the All and the non-All, but without them; whose Atman is
of the nature of the happiness arising from objects obtained
and enjoyed, but without it; and who is devoid of any
Sankalpa – such a man is a Videhamukta.
68(b)-79. He whose Atman is partless, stainless, enlightened,
Purusha, without bliss, etc., of the nature of the nectar, of
the nature of the three periods of time, but without them;
whose Atman is entire and non-measurable, being subject
to proof though without proof; whose Atman is the eternal
and the witness, but without eternality and witness; whose
Atman is of the nature of the secondless, who is the
self-shining one without a second, whose Atman cannot be
measured by Vidya and Avidya but without them; whose
Atman is without conditionedness or unconditionedness, who
is without this or the higher worlds, whose Atman is without
the six things beginning with Sama, who is without the
qualifications of the aspirant after salvation, whose Atman is
without gross, subtle, causal and the fourth bodies and
without the Anna, Prana, Manas and Vijnana sheaths; whose
Atman is of the nature of Ananda (bliss) sheath, but without
five sheaths; whose Atman is of the nature of Nirvikalpa, is
devoid of Sankalpa, without the characteristics of the visible
or the audible and of the nature of void, owing to unceasing
Samadhi, who is without beginning, middle, or end; whose
Atman is devoid of the word Prajnana, who is without the idea
‘I am Brahman’, whose Atman is devoid (of the thought) of
‘thou art’, who is without the thought ‘this is Atman’, whose
Atman is devoid of that which is described by Om, who is
above the reach of any speech or the three states and is the
indestructible and the Chidatma, whose Atman is not the
one which can be known by Atman and whose Atman has
neither light nor darkness. Such a personage is a
Videhamukta.
80-81. Look only upon Atman; know It as your own. Enjoy
your Atman yourself and stay in peace. O six-faced one,
be content in your own Atman, be wandering in your own
Atman and be enjoying your own Atman. Then you will
attain Videhamukti”.
beyond (or mastered quite) the modifications of Chitta, who
illumines such modifications and whose Atman is without
any modifications at all. In that case, he is neither embodied
nor disembodied. If such a thought is entertained (even), for
a moment, then he is surrounded (in thought) by all.
55-62. He is a Videhamukta whose external Atman invisible
to others is the supreme bliss aiming at the highest Vedanta,
who drinks of the juice of the nectar of Brahman, who has
the nectar of Brahman as medicine, who is devoted to the
juice of the nectar of Brahman, who is immersed in that juice,
who has the beneficent worship of the Brahmic bliss, who is
not satiated with the juice of the nectar of Brahman, who
realises Brahmic bliss, who cognises the Shiva bliss in
Brahmic bliss, who has the effulgence of the essence of
Brahmic bliss, who has become one with it, who lives in the
household of Brahmic bliss, has mounted the car of Brahmic
bliss, who has an imponderable Chit being one with it, who is
supporting (all), being full of it, who associates with me
having it, who stays in Atman having that bliss and who thinks:
‘All this is of the nature of Atman, there is nothing else beside
Atman, all is Atman, I am Atman, the great Atman, the
supreme Atman and Atman of the form of bliss’.
63-68(a). He who thinks: ‘My nature is full, I am the great
Atman, I am the all-contented and the permanent Atman.
I am the Atman pervading the heart of all, which is not
stained by anything, but which has no Atman; I am the
Atman whose nature is changeless, I am the quiescent
Atman; and I am the many Atman’. He who does not think
this is Jivatma and that is Paramatma, whose Atman is of
the nature of the emancipated and the non-emancipated,
but without emancipation or bondage, whose Atman is of
the nature of the dual and the non-dual one, but without
duality and non-duality; whose Atman is of the nature of
the All and the non-All, but without them; whose Atman is
of the nature of the happiness arising from objects obtained
and enjoyed, but without it; and who is devoid of any
Sankalpa – such a man is a Videhamukta.
68(b)-79. He whose Atman is partless, stainless, enlightened,
Purusha, without bliss, etc., of the nature of the nectar, of
the nature of the three periods of time, but without them;
whose Atman is entire and non-measurable, being subject
to proof though without proof; whose Atman is the eternal
and the witness, but without eternality and witness; whose
Atman is of the nature of the secondless, who is the
self-shining one without a second, whose Atman cannot be
measured by Vidya and Avidya but without them; whose
Atman is without conditionedness or unconditionedness, who
is without this or the higher worlds, whose Atman is without
the six things beginning with Sama, who is without the
qualifications of the aspirant after salvation, whose Atman is
without gross, subtle, causal and the fourth bodies and
without the Anna, Prana, Manas and Vijnana sheaths; whose
Atman is of the nature of Ananda (bliss) sheath, but without
five sheaths; whose Atman is of the nature of Nirvikalpa, is
devoid of Sankalpa, without the characteristics of the visible
or the audible and of the nature of void, owing to unceasing
Samadhi, who is without beginning, middle, or end; whose
Atman is devoid of the word Prajnana, who is without the idea
‘I am Brahman’, whose Atman is devoid (of the thought) of
‘thou art’, who is without the thought ‘this is Atman’, whose
Atman is devoid of that which is described by Om, who is
above the reach of any speech or the three states and is the
indestructible and the Chidatma, whose Atman is not the
one which can be known by Atman and whose Atman has
neither light nor darkness. Such a personage is a
Videhamukta.
80-81. Look only upon Atman; know It as your own. Enjoy
your Atman yourself and stay in peace. O six-faced one,
be content in your own Atman, be wandering in your own
Atman and be enjoying your own Atman. Then you will
attain Videhamukti”.
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