Explanation of Liberation

[Ram]

Dasbodh: Chapter 8, Sub-chapter 7; Explanation of Liberation

40. For the human being, there are four bodies; gross, subtle, casual, and great casual, and at the level of the universe there are four corresponding bodies called the 1) the gross physical universe (Virat body) 2) the universal life energy (Hiranya), 3) the unmanifest causal, or (Avyakruta body), and 4) and the Primal Illusion (Moola Prakriti body). Understand these to be the eight bodies.

41. There are four bodies associated the human body, and four bodies of the universe, which are the well known eight bodies. Together with the original unmanifest and manifest male and female principles (Purusha and Prakriti) these make ten bodies in all.

42. The signs of the various principle elements are described like this. The Self is the extraordinary witness, the doer of all activity, and the cause of the visible.

43. The individual (Jiva) and God (Shiva), as well as the physical body and the universe, are all the commotion of Illusion and Ignorance. There is a great deal that can be said about this, however, it should be known that the Self is different from all this.

44. If we investigate, we can find what are called the four categories of Self. Listen to their signs and retain what has been heard.

45. The first is the Individual Self (Jivatma), the second is the God Self (Shivatma), the third is the Self that is beyond the universe (Paramatma), and fourth is the Self that is unrelated to anything (Nirmalatma). These are the four categories of Self.

46. These appear to be different and superior or inferior, but really all four are only one Self. I shall explain this with a simile. Listen with alertness.

47. There is the space in a pot, the space in the room, the space outside the room, and space which is Brahman that is beyond the appearance of the universe. However, all of these together comprise only one space.

48. In the same way, the Individual Self, the God Self, The Self Beyond, and the Unalloyed Self all together make up only one Self.

49. There is space that is occupying the pot (Ghatakasha), and similarly there is that aspect of Brahman which is occupying the physical body called the Individual Self (Jivatma).

50. There is space that is occupying the room (Mathakasha), and similarly the aspect of Brahman that is occupying the universe is called the Self as God (Shivatma).

51. There is space that is outside of the room (Mahakasha) and similarly, there is that aspect of Brahman which is beyond the universal appearance which is called the Self that is beyond (Paramatma).

52. Lastly, there is the space that is unalloyed with anything (Chidakasha) and similarly, the pure unalloyed Self without any attributes (Nirmalatma), is the Supreme God, and is nameless.

53. Because of the different names, the space appears to be different, however it is really undifferentiated. Similarly, the Self is one, full with bliss.

54. Inside and outside of all visible things is the subtle Self which is always present. Event the great serpent Shesha was not able to describe its greatness with a thousand mouths.

55. When the Self is understood in this way, it is seen that there is no separately existing individual, and one's identity is known to be undifferentiated being, free of all labels and attributes.

56. Believing oneself to be an individual, one feels separate. With this sense of individuality or ego, one suffers birth. How can there be any birth for the one who sees clearly, using the power of discrimination?

57. Understand that escaping from the birth and death cycle is what is called liberation. Through investigation and analysis of the principle elements, the Reality is realized.

58. One's Self is Reality itself. This is the meaning of the great statement, "I Am That" from the Vedas. The saints give clear explanations from their own experience.

59. The very moment that one receives initiation and instruction, at that same moment, liberation takes place. One cannot speak of any bondage for the Self.

60. Now the doubt has been cleared, and the skeptical attitude has been discarded. In the company of saints, one becomes liberated immediately.

61. The one who was bound in the dream is made free by waking up, and it is with knowledge and discrimination that human beings become liberated.

62. When the night of Ignorance comes to an end, the sorrow arising from desires is destroyed, and one immediately becomes liberated.

63. To break the bondage of the dream, no additional spiritual practice is required other than to wake-up.

64. Similarly, for one who has the concept of being an individual, there is no other remedy than clear seeing. By using the power of discrimination, bondage disappears.

65. Without using discrimination, all the efforts that are made only become tiresome. Using the power of discrimination, one sees clearly that oneself is the Self alone.

66. In the Self, there is no bondage or liberation, and there is no birth and death taking place.

Iti shree daasabodhe gurushishya sauvaade

mokshalakshana naama samaasa saptam

Thus in Shri Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 7 of Chapter 8, named "The Signs of Liberation" ends.