Updated on: 

28-Feb-2023 - Added two Headings - jIva - the bhoktA Atman in kaTha Upanishad and Atman

20-Feb-2023 - Updated Reference of Kapila Gita Sara from KG 2.12 to BP 3.27.4 / KG 2.12 under section MAyA and Unreality of the world

20-Feb-2023 - Updated Reference of Kapila Gita Sara. References now show both Bhagavat Purana and Kapila Gita Sara at many place including Jiva is destroyed,  Concepts on puruSa, nirvikalp samAdhi in bhAgavat purANa

16-Aug-2022 - Added Heading mithyA

13-Aug-2022 - Added Heading paramagati and Yoga in kaTha Upanishad 2.3.10-11

25-Jun-2022 - Added - vyavahArIka satya and pArmArthika satya in viShNu purANa

Part II, Page 3 - Concepts of Advaita in Shastras

Namaste,

This is Page 3/4 of Part II.

This page attempts to find advaitic concepts like Brahman, Atman, etc from shastras. 

Table Of Contents

Updated on: 20-Feb-2023

Gave correct references of Kapila Gita. Shloka Nos of Kapila Gita (KG) are that of Kapila Gita Sara, shlokas selected by Swami Tejomayananda. Shloka Nos of corresponding Bhagavat Purana are also given.  

Brahman

Br. Up - II-iii-6: The form of that ‘being’ is as follows: like a cloth dyed with turmeric, or like grey sheep’s wool, or like the (scarlet) insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows it as such attains splendour like a flash of lightning. Now therefore the description (of Brahman): ‘Not this, not this’. Because there is no other and more appropriate description than this ‘Not this’. Now Its name: ‘The Truth of truth’. The vital force is truth, and It is the Truth of that.

The self, devoid of sins” (Chhandogya Upanishad 8.7.1.),

“The Brahman that is immediate and direct” (Brihad Aranyaka Upanishad 3.4.1.),

“That which is beyond hunger and thirst“ (Brihad Aranyaka Upanishad 3.5.1.),

"Not-this, not-this” (Brihad Aranyaka Upanishad 2.3.6.), 

“Neither gross nor subtle“ (Brihad Aranyaka Upanishad 3.8.8.),

"This Self is not-this“ (Brihad Aranyaka Upanishad 3.9.26.), 

“It is the Seer Itself unseen“ (Brihad Aranyaka Upanishad 3.8.11.),

"Knowledge-Bliss” (Brihad Aranyaka Upanishad sloka 7, unter 3.9.27.),

“Existence-Knowledge-Infinite“ (Taittiriya Upanishad 2.1.),

"Imperceptible, bodiless“ (Taittiriya Upanishad 2.7.),

"That great unborn Self” (Brihad Aranyaka Upanishad 4.4.22.), 

"Without the vital force and the mind“ (Mundaka Upanishad 2.1.2.),

"Unborn, comprising the interior and exterior“ (Mundaka Upanishad 2.1.2.),

"Consisting of knowledge only“ (Brihad Aranyaka Upanishad 2.4.12.), 

"Without interior or exterior“ (Brihad Aranyaka Upanishad 2.5.19),

"It is verily beyond what is known as also what is unknown“ (Kena Upanishad 1.3.), 

and „Called Akasa (the self-effulgent one)” (Chhandogya Upanishad 8.14.1.); 

and also through such Smrti texts as the following:

"It neither born nor dies“ (Bhagavad Gita 2.20.),

"It is not affected by anybody's sins“ (Bhagavad Gita 5.15.), 

"Just as air is always in the ether“ Bhagavad Gita 9.6.), 

"The individual Self should be regarded as the universal one“ (Bhagavad Gita 13.2.), 

"It is called neither existent nor nonexistent“ (Bhagavad Gita 13.12.), 

"As the Self is beginningless and devoid of qualities“ (Bhagavad Gita 13.31.), 

"The same in all beings” (Bhagavad Gita 13.27.), and 

"The Supreme Being is different” (Bhagavad Gita 15.17)

Source: Upadesha Sahasri of Sri Adi Shankara.

Brahman is nirAkAra

Kaivalya Upanishad says,

20. I am minuter than the minute, I am likewise the greatest of all, I am the manifold universe. I am the Ancient One, the Purusha and the Ruler, I am the Effulgent One, and the All-good - Kaivalya Up-20

21. Without arms and legs am I, of unthinkable power; I see without eyes, and I hear without ears. I know all, and am different from all. None can know me. I am always the Intelligence - Kaivalya Up-21

nirguNa Brahman is higher than saguNa Brahman

Svetasvatara Upanishads says:

III-7: Higher than this Personal Brahman is the infinite Supreme Brahman, who is concealed in all beings according to their bodies, and who, though remaining single, envelops the whole universe. Knowing him to be the Lord, one becomes immortal. Sv .Up. 3.7

nirguNa Brahman is peaceful

Svetasvatara Upanishads says:

IV-14: One attains infinite peace when one realizes that Blissful One who is subtler than the subtlest, who creates the world in the midst of chaos, who assumes various forms, and who is the only one that encompasses the universe. - Sv. Up 4.14

jIva - the bhoktA Atman in kaTha Upanishad

[Added on 28-Feb-2023]

इन्द्रियाणि हयानाहूर्विषयाःस्तेषु गोचरान्‌ ।

आत्सेन्दरियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ १.३.४॥

विवेकी पुरुष इन्द्रियोंको घोड़े बतलाते हैं तथा उनके घोड़ेरूपसे कल्पना किये जानेपर विषयोंको उनके मार्ग बतलाते हैं और शरीर, इन्द्रिय एवं मनसे युक्त आत्माको भोक्ता कहते हैं ॥१.३.४॥ - कठोपनिषद्

Ka.Up. 1-III-4. The wise when symbolize senses as horses, symbolize the path as their ViShaya (objects which attract senses). When AtmA is attached to mind and senses, the wise call it as bhoktA, the enjoyer of fruit i.e. jIva.

Note: The sense of doership is known as jIva-bhAva. It is just the bhAva which can be dissolved by being sAkshi (witness) or kshetraGYa as in Bhagavad Gita Chapter 13. This sense of doership arises due to ego, which retains individual identity. jIva is the collection of senses, mind, ego and sense doership.

Atman

[Added on 28-Feb-2023]

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।

ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १.३.१३॥

विवेकी पुरुष वाक्-इन्द्रियका मनमें उपसंहार करे, उसका प्रकाशस्वरूप बुद्धिमें लय करे, बुद्धिको महत्तत्त्ममें लीन करे और महत्तत्त्वको शान्त आत्मामें नियुक्त करे ॥ १.३.१३॥ - कठोपनिषद्

Ka.Up. 1-III-13. Let the wise man of discrimination merge speech, etc senses in his mind, merge that (mind) into the Prāgya (intellect) and the intellect into the Mahat. (Let him then) merge the Mahat into the peaceful Self.

Note: Here, Intellect i.e. Prāgya is said to be ātman. This is not the Real Self. There are instances in which mind is taken as ātman. Bhagavad Gītā Chapter 6 has the name Ātma Sayyam Yoga. Here Ātmā means mind and the title of chapter means Self Control or Mind Control. Peaceful ātman is the real ātman or the Self.

The word ātman is used many times while referring to Pragyā (buddhi), Mahat as Mahāna Ātman for Maht tattva which some translate as the Great ātman taking the literal meaning of the word ‘māhāna’ which means great. Śānta Ātman means the true Ātman.

The explanation may be given as the one may think of mind as ātman (ātmā), intellect as ātman, mahat as ātman but still one is a witness to all these and so it is said that wise (the one who is detached from non-self) merges senses into mind, mind into intellect, intellect into mahat and finally merging mahat into peaceful ātman or ātmā. Thus with increased subtility and awareness, one may think ‘I’ as mind, intellect or mahat but still one is witness to all these and finally all merge in the subtlest ātman. There is no further merging indicating ātman as the most subtle and the real ‘I’ i.e. Self. Other tattva-s like mind, intellect and mahat though for a brief period of time are assumed to be the ‘I’ as consciousness is merged in it, once it is detached from them by being their witness, they merge into more subtle tattva, finally what is left is ātman and nothing else. This is Self Realisation. This state is none other than Brahman. It is confirmed by many Upanishads and the greats sayings, the Mahāvākya-s ‘ayam ātmā Brahman’ – This Ātman is Brahman.

Snake-rope example in Minor upanishads

It is always good to quote from Upanishads commented by Adi shankara and other pUrvAcArya-s. However, there are many upanishads within 108 upanishads. these are accepted by Kanchi Math and Shrigeri Math. however the study is optional and left to individual. Emphasis is principle upanishads. This does not mean that other upanishads are of little authority or of no use. they are gems in their own right. Sincere seekers will surely benefit from them. Lets study some verses from 108 upanishads.

Snake Rope example is not found in 10 principle upanishad, but it is found in many minor upanishads and in bhAgavat PUrANa (Srimad Bhagavatam)

Snake-rope analogy in Minor Upanishads 

II.26-27(a). Because that Yogin has become Brahman, how can Brahman be reborn ? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stir-less rope. - Atma Upanishad

V.76-98. When the blueness of the sky really exists in it, then the universe really is. When the silver in mother-of pearl can be used in making an ornament, when a man is bitten by (the conception of) a snake in a rope,..." - Tejo Bindu Upanishad

IV-10. (The whole world) is superimposed on the supreme Reality, the Ground, as the snake is on the rope. No curiosity is aroused as regards these superimposed wonders.-  Annapurna Upanishad

79. Like the conception of the snake in a rope, so the idea of the release from life and Samsara is the delusion of time. - Yoga Kundalini Upanishad

14. (25) Ignorance is the illusory knowledge – like that of the snake in the rope – of Brahman that is All in all, all-pervasive and non-dual. (This illusory knowledge) is associated with a plurality of selves based on the plurality of the adjuncts of bondage and liberation, viz.; stations in life, castes, men, women, the immobiles, mankind, (lower) animals and gods. - NirAlamba upanishad

Snake-rope analogy in BhAgavat PUrANa 

SB 10.14.28: O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You. Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion that it is a snake.

MAyA and Unreality of the world

How Jeeva is created by association of Prakriti with Brahman :

“Satyam bhaati chichhaayaa darpaNe prativimbavat, tena chitprativimbena trividhaa bhaati saa punah” 

 As reflected image is perceived as real in a mirror, in the same way reflection of consciousness in Prakriti is perceived as real. (47-48) - Sarasvati Rahasya Upanishad :

Vikshepa (powr of projection ) and aavarana (veiling power) are two powers of MAyA. The power of projection creates from lingadeha i.e. Jeeva’s body to the whole universe. The aavaraNa power covers (puts veil upon) the difference between seer and seen and also the difference between Brahman and the world. 

When the reflection of consciousness falls on Prakriti as the material cause, then in this world the vyaavhaarik Jeeva comes into being. Because it is imposed on consciousness, it is also perceived as the witness. When the aavarana (veiling power of MAyA) i.e. ignorance (state when reality is covered) is removed, the reality of difference is known and the state of Jeevahood is destroyed.-  Sarasvati Rahasya Upanishad :

42-45 The difference between Jeeva and Ishvara (God) is imagined due to MAyA. In reality, the Jeeva made of Consciousness is none but Ishavra itself. The difference between Jeeva and Ishvara is perceived due to differences in names and forms. In reality, there is no difference between the two. If there were real difference between the two then consciousness forms of the both would get violated. The difference seen between one consciousness (Ishvara) and the other (Jeeva) is due to delusion. The non-difference of consciousness is a proven fact by logic and by (experiential) proof. Therefore, by knowing the non-difference in consciousness man becomes free from delusion and sufferings and is established as non-dual blissful Shiva alone. Rudra Hridayopanishad

Objects do not exist in reality in kapila gItA, bhAgavat purANa

BP 3.27.4 / KG 2.12 Indeed, even though objects do not exist really, the samsAra does not seem to end. Just as one who broads on objects meets with disaster alone, even in the dream. – Kapila Gita Sara 2.12

mithyA

[Added on 16-Aug-2022]

Word 'mithyA' is found in nirAlamba Upanishad - 28 and in Yogakhikha Upanishad 4.4 (Chapter 4, sloka 4)

(translated by lahiri mahASaya of kriyA yOga)

mithyA in nirAlamba Upanishad (nirAlambopanishad)

(Commented by Sri Lahiri Mahashaya)

ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रहैव नापर (निरालम्बोपनिषद - २८)

Brahma Satyam Jagan Mithya Jivo Brahmaiva Naparah - nirAlambopaniShada - 28 (niralamba Upanishad - 28)

Only Brahman is truth, this world is mithyA. Jiva and Brahman are not different - 28 ((nirAlamba Upanishad - 28)

mithyA in Yogakhikha Upanishad (Yogashikhopanihad)

(Commented by Narayanashrama, a 13th century advaitin)

उपादानं प्रपञ्चस्य ब्रह्मणोऽन्यन्न विद्यते ।

तस्मात्सर्वप्रपञ्चोऽयं ब्रह्मैवास्ति न चेतरत् ॥३॥

व्याप्यव्याप्यकता मिथ्या सर्वमात्मेति शासनात् ।

इति ज्ञाते परे तत्त्वे भेदस्यावसरः कुतः ॥४॥ 

The world is Brahman alone. When the unreality of the world is known, where indeed is difference, bheda?

The immediate cause of the phenomenal world is no other than the Brahman. Hence, this phenomenal world in its entirety is the Brahman alone and nothing else. What is pervaded and what pervades, is all mithyA as, according to the scripture, all is the Atman. Should the highest truth be understood thus, where is the room for any difference (of opinion) 

Credits: Thanks to Shri V Subramanian ji of Adbhutam Blog

https://adbhutam.wordpress.com/2022/08/15/advaita-friendly-mithya-term-in-the-puranas/ 

Note: Shri V Subramanian ji has given many more references of the word 'mithyA' occurring in various purANa-s like skanda purANa, Siva purANa, devi bhAgavata purANa, and Brahmavaivarta purANa too. Please visit his post here

References: 

The Yoga Upanishads 

by Sastri, A. Mahadeva, Ed.

https://archive.org/details/in.ernet.dli.2015.345354/page/n479/mode/2up 

Sanskrit text with sanskrit commentary of Sri Upanishad Brahma Yogin

Page 437 in book and page 480 in pdf uploaded on archive.org

The Yoga Upanishads

by Srinivasa Ayyangar G

https://archive.org/details/TheYogaUpanishads/page/n415/mode/2up 

English only with translation based on the sanskrit commentary by Sri Upanishad Brahma Yogin

Page 371 in book and page 416 in pdf uploaded on archive.org

Sanskrit text html: https://www.transliteral.org/pages/z210307211108/view 

Sanskrit text pdf: https://www.swargarohan.org/download?catid=16&id=95&view=download (direct link)

Two Levels of Truth

For, when there is duality, as it were, one sees another …but when all has become just his Ātman, what could one see and through what? .. - Br. Up. 4.5.15

Full verse is

IV-v-15: Because when there is duality, as it were, then one sees something, one smells something, one tastes something, one speaks something, one hears something, one thinks something, one touches something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one see and through what, what should one smell and through what, what should one taste and through what, what should one speak and through what, what should one hear and through what, what should one think and through what, what should one touch and through what, what should one know and through what ? Through what should one know that owing to which all this is known ? This self is That which has been described as ‘Not this, Not this’. It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered – it never feels pain, and never suffers injury. Through what, O Maitreyi, should one know the Knower ? So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left.

Source

Bhagavan in Gita says

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.17।।

13.17 And the Knowable, though undivided, appears to be existing as divided in all beings, and It is the sustainer of all beings as also the devourer and originator.

Sure the levels are imaginary, or they do not exist, but for whom? - the one who is rooted in Brahman.

Two Levels of Truth in Yoga School

Two levels of truths is not only accepted by Shruti-s, but it is accepted by dualist schools like Patanjali Yoga Sutra

कृतार्थ प्रति नष्टमऊयनष्ट तदन्यसाधारणत्वात्* ॥ २२ ॥

2.22 Though the object of experience becomes unreal to him who has reached the state of liberation, it remains real to all other beings.

P.Y.S. by Swami Prabhavananda of Ramakrishna Ashram, Page 90

Another translation.

2.22 For the one who has attained the goal [of liberation, the seen] disappears [yet, the seen] is not destroyed because of it's common universality.

krta = done

arthan = purpose, goal

prati = towards, for

naSta = destroyed

api = even though

anaSTam = not destroyed

tad = that

anya = other

sAdhAraNatvAt = because of, due to commonality, universality

Kriya Yoga Sutras of Patanjali and the Siddhas by Marshal Govindan, Page, 86

The author has also connected it with Thirumandiram.

Jiva is accepted at empirical level, but at the same time, one is educated that you wrongly think of yourself as 'Jiva'.

Again, Brahman is not deluded, it APPEARS TO BE deluded.

If we accept that Brahman BECOMEs JIVA then we violate shruti, which says, BG 2.20.

न जायते म्रियते वा कदाचि-

न्नायं भूत्वा भविता वा न भूयः।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे।।2.20।।

2.20 Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.

If we take BG 2.20 into context, then theory of the world being created would means that once there was no creation and then it is created. The one which has birth, also has death.

Satya

Now the definition of satya and asatya is also not mine. They are given by Bhagavan in BG 2.16

नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।। 

2.16 Of the unreal there is no being; the real has no non-existence. But the nature of both these, indeed, has been realized by the seers of Truth.

So which is true, the world is created and hence jiva-s were once created?

For time being, we can overlook the commentaries by acharya-s.

In plain words,

satya is defined as the one which has NO NON-EXISTENCE is permanent, unchanging, undecaying, etc ...

asatya means that which has NO EXISTENCE AT ANY TIME

Hence we cannot take this world, which constantly change, this body, which constantly change as satya. It voids the definition of satya, according Advaita tenet.

The truth is one, hence the only thing that qualifies to be called as real (satya) is Brahman ( Satyam Jnanam anantam Brahma - Tai. Up. 2.1.1)

At no cost we can afford to violate the definitions of real and unreal.

Hence we have to tag this experience as something different than the two. Adi Shankara called this mithyA, which in simple words can mean - Temporary.

Gita herself says that same about the world in BG 8.15

The only thing is we take everything that is changing, moving, etc as mithyA, hence even subtle worlds like heaven, etc also fall under this category.

Further Katha Up. says

1-II-10. I know that the treasure is impermanent, for that which is constant cannot be reached by things which are not constant.

vyavahArIka satya and pArmArthika satya in viShNu purANa

[Added on 25-Jun-2022]

अहं ममेत्यविद्येयं व्यवहारस्तथानयोः ।

परमार्थस्त्वसंलाप्यो गोचरो वचसां न सः ॥ ६,७.१०० ॥ - 

It is vyavahArIka state to say 'I am mine', due to avidyA. The ‘pAramArthika’ state is beyond words; cannot be articulated. 

Source: https://adbhutam.wordpress.com/2022/04/21/paramarthika-vyavaharika/

Vishnu Purana, Part 6, Chapter 7

Gita Pres: Page 459, Sanskrit-Hindi translation.

Jivan Mukta and Videha Mukta in Tejo Bindu Upanishad

Chapter 4 of Tejo Bindu Upanishad is dedicated to Jivan mukta and Videha mukta

Jivan Mukta

Kumara asked the great Lord: “Please explain to me the nature of Jivanmukti (embodied salvation) and Videhamukti (disembodied salvation).” To which the great Shiva replied:

1. “I am Chidatma. I am Para-Atma. I am the Nirguna, greater than the great. One who will simply stay in Atman is called a Jivanmukta.

2. He who realises: ‘I am beyond the three bodies, I am the pure consciousness and I am Brahman’, is said to be a Jivanmukta.

3. He is said to be a Jivanmukta, who realises: ‘I am of the nature of the blissful and of the supreme bliss, and I have neither body nor any other thing except the certitude ‘I am Brahman’ only.

4-6. He is said to be a Jivanmukta who has not at all got the ‘I’ in myself, but who stays in Chinmatra (absolute consciousness) alone, whose interior is consciousness alone, who is only of the nature of Chinmatra, whose Atman is of the nature of the all-full, who has Atman left over in all, who is devoted to bliss, who is undifferentiated, who is all-full of the nature of consciousness, whose Atman is of the nature of pure consciousness, who has given up all affinities (for objects), who has unconditioned bliss, whose Atman is tranquil, who has got no other thought (than Itself) and who is devoid of the thought of the existence of anything.

7-11(a). He is said to be a Jivanmukta who realises: ‘I have no Chitta, no Buddhi, no Ahamkara, no sense, no body at any time, no Pranas, no Maya, no passion and no anger, I am the great, I have nothing of these objects or of the world and I have no sin, no characteristics, no eye, no Manas, no ear, no nose, no tongue, no hand, no waking, no dreaming, or causal state in the least or the fourth state.’

11(b)-30(a). He is said to be a Jivanmukta, who realises: ‘All this is not mind, I have no time, no space, no object, no thought, no Snana (bathing), no Sandhyas( junction-period ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no auspiciousness, no Jiva, not even the three worlds, no salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no Vayu, no Akasa, no Agni, no clan, no Lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no Mans, no cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present, or future, no quarters, nothing to be said or heard in the least, nothing to be gone to (or attained), nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no Yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither Adhyaropa (illusory attribution) nor Apavada (withdrawal of that conception) , no oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, no skin, none of the seven Dhatus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, no mystery, no race, nothing to be abandoned or received, nothing to be laughed at, no policy, no religious vow, no fault, no bewailments, no happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging to you or to me, neither you nor I, and neither old age nor youth nor manhood; but I am certainly Brahman. ‘I am certainly Brahman. I am Chit, I am Chit’.

30(b)-31. He is said to be a Jivanmukta who cognises: ‘I am Brahman alone, I am Chit alone, I am the supreme’. No doubt need be entertained about this; ‘I am Hamsa itself, I remain of my own will, I can see myself through myself, I reign happy in the kingdom of Atman and enjoy in myself the bliss of my own Atman’.

32. He is a Jivanmukta who is himself, the foremost and the one undaunted person who is himself the lord and rests in his own Self.

Videha Mukta

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.

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”.

Thus ends the fourth chapter.

adhyAropa apavAda in tejo bindu upanishad

11(b)-30(a). He is said to be a Jivanmukta, who realises: ‘All this is not mind, I have no time, no space, no object, no thought, no Snana (bathing), no Sandhyas( junction-period ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no auspiciousness, no Jiva, not even the three worlds, no salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no Vayu, no Akasa, no Agni, no clan, no Lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no Mans, no cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present, or future, no quarters, nothing to be said or heard in the least, nothing to be gone to (or attained), nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no Yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither Adhyaropa (illusory attribution) nor Apavada (withdrawal of that conception) , no oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, no skin, none of the seven Dhatus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, no mystery, no race, nothing to be abandoned or received, nothing to be laughed at, no policy, no religious vow, no fault, no bewailments, no happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging to you or to me, neither you nor I, and neither old age nor youth nor manhood; but I am certainly Brahman. ‘I am certainly Brahman. I am Chit, I am Chit’.

Jiva is destroyed

Jiva is renounced

BP 3.25.39-40 / KG 1.23-24: I take such devotees across death who, having renounced all others, this world, the other world, the jiva-hood that goes from this world to the other, the body, and all that relates to it like prosperity, animals, and houses, worship Me alone of universal form with single pointed devotion - Kapila Gita Sara 1.23-24

Jiva is destroyed - Nirvikalp Samadhi

BP 3.33.26 / KG 3.13: Due to the elimination of jIva-hood, and the mind firmly abiding in th Reality, the Lord, who is the support of all jIva-s, her afflictions were destroyed and she attained total peace. Kapila Gita Sara 3.13

BP 3.33.27 / KG 3.14: As her mind remained absorbed in the Truth, she transcended the delusion of the qualities of prakriti and, at that time, did not even remember her body like the one who awakes (does not remember) objects seen in the dream. – Kapila Gita Sara 2.14

Concepts on puruSa

PuruSa was attribuless before creation

BP 3.26.3 / KG 2.3: Before creation, the PuruSa was the beginningless Self, attributeless, beyond prakriti, the very subject and Self-shining, and even now it alone pervades the world. – Kapila Gita Sara 2.3

Swami Tejomayananda further explains the meaning of AtmA (Self) from viShNu purANa as -

AtmA is that which pervades (the universe), takes back (the universe at the time of dissolution), enjoys (as the illuminator or experiencer of) objects here (in the world), and has eternal existence.

PuruSa manifested as Prakriti

BP 3.26.4 / KG 2.4: The same infinite Lord, by chance alone, in sport, became manifested as the subtle prakriti with qualities. – Kapila Gita Sara 2.4

BP 3.26.5 / KG 2.5: Prakriti with its qualities creates a variety of being like itself. The Lord/Self having seen the creation got (as it were) completely deluded through the veiling of knowledge. – Kapila Gita Sara 2.5

PuruSa does not get affected by prakriti

BP 3.27.1 / KG 2.9: The puruSa, even though dwelling in prakriti, does not get affected by the qualities of prakriti, as he is immutable, non-doer, and attributeless like the sun in water. – Kapila Gita Sara 2.9

nirvikalp samAdhi in bhAgavat purANa

How can there be freedom in the presence of qualities of Prakriti?

DevAhuti, has doubts as how can one get rid of prakriti

BP 3.27.17 / KG 2.14: O Lord! What if the prakriti does not leave the puruSa due to mutual interdependence and eternal coexistence? – Kapila Gita Sara 2.14

DevahUti gives an example to support her point.

BP 3.27.18 / KG 2.15: Just as smell cannot exist without earth, sapidity without water, in the same way there is mutual dependence and coexistence of the mind (prakriti) and the Supreme (puruSa) – Kapila Gita Sara 2.15

BP 3.27.19 / KG 2.16: Therefore, how can there be freedom in the presence of the qualities of prakriti? (For prakriti) causes the bondage in action to the puruSa who is a non-doer. – Kapila Gita Sara 2.16

Finally, devahUti concludes

BP 3.27.20 / KG: 2.17: Sometimes, by the discrimination of truth, the terrible fear (on bondage) is removed. But since it's cause is not removed, it may come back again. – Kapila Gita Sara 2.17

Reply

Kapila Muni, the Lord replies,

BP 3.27.21-23 / KG 2.18-20: The bondage of puruSa by prakriti is burnt up by spiritual practices performed day and night by prakriti (body-mind) itself, like the fuel by the fire in the cup of the araNi. The practices are causeless ("choiceless) performance of one's duties, purity of mind, intense devotion to Me, nourished by constant listening, knowledge with clear vision of Truth, strong dispassion, intense meditation accompanied by austerity, and absorption of the mind. – Kapila Gita Sara 2.18-20

jIva does not get deluded when -

BP 3.27.24 / KG 2.21: That prakriti which has been completely enjoyed, then discarded, whose evil effects are seen constantly, can cause no harm to one who abides in the glory of one's own Self. – Kapila Gita Sara 2.21

The above statement is explained further with the help of example.

BP 3.27.25 / KG: 2.22: Just as a dream causes a lot of sorrow to one who has not awaken, but the same does not delude one who has woken up. – Kapila Gita Sara 2.22

A person when asleep dreams and takes a role where he enjoys, suffers but on awakening, he realizes that everything was illusion and not a reality. Further bhagavAn says,

BP 3.27.26 / KG 2.23: In the same way, prakriti never harms him  who knows the Truth and who revels in the Self, as his mind is always united with Me. – Kapila Gita Sara 2.23

Earlier, it was said that puruSa was formless and attributeless (without qualities) prior to creation. Our journey too is to go back to this state where there is no one else other than Self.

paramagati and Yoga in kaTha Upanishad 2.3.10-11

[Added on 13-Aug-2022]

paramagati is explained in kaTha Upanishad 2.3.10. This parama gati is also the yoga or the final state attained by a yogI. parama gati is not ascending to any loka like vaikuNTha or brahmaloka, it is the merging in the Self. For details, please study 2.3.6-11. Study of futher slokas is also beneficial. Entire valli 3 of adhyAya 2 is important to understand it.

kaTha Upanishad 2.3.10

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥ 

When five indriyas (senses of perception) along with mind merges [in Atman] and intellect too ceases to be active, that state is known as parama gati (highest state).

kaTha Upanishad 2.3.11

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।

अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥ 

This firm stillness of indriyas (senses of perception) i.e. firm holding back of senses in mind, is known as Yoga. In this state a person becomes aware or watchful i.e. becomes witness, because yoga is the origin (utpatti) and termination (laya) of all objects. 

Note: in these two slokas, indriyas gets pulled back in their source which is mind. Mind gets power from Atman and become active. Mind perceives the world and tries to find happiness and peace through five senses i.e. indriyas and so becomes extrovert. When 5 senses of perception are pulled back in their source mind, then mind cannot perceive the world. It turns back to its source which is Atman and gets merged in it. This state of merging mind in Atman is known as Yoga, it is Nirvikalpa Samadhi. It is said that Buddhi i.e. intellect is subtler than mind. So with the help of decisive intellect i.e. making firm decision to ignore outer and also mental world, one directs mind to pull the senses back within itself. Then the mind does not keep hunting for external objects, not does it try to keep thinking. It becomes calm and turns back to it's source Atman. As soon as mind merges in Atman, intellect too merges in Atman as it's job is done , the job of giving direction to the mind and controlling it.