The endless sufferings, for which an effective remedy is to make the living beings get frustrated of it. People take this seriously but are unable to find a discipline which is practicable. The sufferings are there staring at them. All they wish for this is the total annihilation of the worldly sufferings. This is called mokṣa, apavarga, niḥśreyasa and nirvāṇa.
How does a soul get mokṣa is described in the Jayat saṁhitā. Brahman is to be meditated upon both as cause and effect.
Eg.- Brahman is the cause and sun is the effect. The adept must meditate upon the effect, namely the sun, and later on the state of cause which is the form of inner self/ antarātman of the Sun. He who does this will become a Vasu in the next yuga. Then he shall continue the meditation as a Vasu. Then,he will reach the Brahman at the end of that life. Sun and Brahman are identical. Similarly, the adept shall meditate upon Aniruddha in Śvetadvīpa to which place he would go. Then he shall meditate upon Pradyumna. After this, he shall meditate upon Saṁkarṣaṇa who he would then reach. Saṁkarṣaṇa would take him to Vāsudeva. This method is prescribed for those who follow the kriyās as layed down by Pāñcarātras.
The adepts pass from vibhava form, which the aspirants worship to get into the vyūha stage. Then he reaches the subtle form of Parabrahman called Vāsudeva.
vibhavārcanāt vyūhaṁ prāpya, vyūhārcanāt paraṁbrahma vāsudevākhyaṁ sūkṣmaṁ prāpya iti vadanti |
The soul which gets mokṣa has the size of the particle of dust/ trasareṇu and is of the brilliance of millions of rays and have no emanation or vanishing.
tat padaṁ prāpya tattvajña mucyante vītakalmaṣāḥ |
trasareṇu pramāṇāste raśmikoṭi vibhūṣitāḥ ||
āvirbhāva tirobhāva dharma-bheda vivarjitāḥ|
Some Pāñcarātra texts mention Yogābhyāsa as the means for attaining mokṣa. The Pādma Saṁhitā deals with this topic in a different way. Ākāśa within a pot is understood as moving when the pot is shifted to another place, but the fact is not that. Thus there is no difference between Brahman and ātman. When one meditates, Bhagavān appears to the meditator, of the size of the hundredth part of the tip of the nail, having no motion, more subtler than an atom, greater than the greatest, having a form of supreme bliss, free from increase and decrease, all pervading, present in the form of knowledge, having a benevolent form and to be known through praṇava.
It is meditated upon in Brahmarandhra, bhrukuti, nabhi chakra and in the cavity of the greeva, at the tip of the tongue, in the midst of the cheek. Those who are devoted to do worship of Viṣṇu, who adopt the five fold routine, who have achieved success in the practice of yoga with its eight components, and who contemplate on the dvādaśākṣarī mantra become free from all sins and reach eternal Brahman. Rain drops fall from the clouds and become one on reaching the earth, so are the yogins with Viṣṇu.
Mokṣa is said to be of three kinds; due to difference, non difference, and an admixture of both. The mokṣa characterized by service rendered to Viṣṇu is said to be of the kind of difference. Non different kind is when there is total identity between Brahman and Ātman. Sāyujya is considered as an admixture of both.
There is an influence of Vedānta on these concepts. In unadulterated Pāñcarātra sytem Sāyujya alone is held as marking the state of mokṣa. Though different methods of attaining mokṣa are described, its only grace called Śakti pāta that is the compassion of Śrī that makes it a possibility.
🙏 Namo Narasimha 🙏
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