Posted by: adbhutam | September 28, 2022

Advaita Mukti in the Bhagavatam

Advaita Mukti in Bhagavata

In this chapter of the Bhagavata, Mukti is described as:

श्रीमद्भागवतपुराणम्/स्कन्धः २/अध्यायः १०

मुक्तिर्हित्वान्यथारूपं स्वरूपेण व्यवस्थितिः ॥ ॥ ६ ॥

Giving up the false idea of taking oneself to be a bound individual with body, etc., and remaining as one’s true self is liberation.

Mukti is similarly described in Advaita as follows:

ब्रह्मात्मना संस्थिति – र्मुक्तिर्नो शतकोटिजन्मसु कृतैः पुण्यैर्विना लभ्यते ॥ २ ॥

Viveka Choodamani 2.

Here in the Bhagavata itself the true nature of the soul thus is indicated thus:

सर्ववेदान्तसारं यद् ब्रह्मात्मैकत्वलक्षणम् ।
वस्तु अद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥ 12.13.12

The real nature of the Atman is the Advaitic Brahman alone.

मुक्तिर्हित्वान्यथारूपं स्वरूपेण व्यवस्थितिः ॥ ॥ ६ ॥ Sridhara Swamin’s interpretation of this sentence is as follows:

अन्यथारूपम् अविद्याध्यस्तं कर्तृत्वादि हित्वा स्वरूपेण ब्रह्मतया व्यवस्थितिर्मुक्तिः |

Mukti is to abandon the samsari nature born of ignorance and the attendant bhoktrutva (enjoyership), which is based on ignorance, and actually remain as Brahman without any of these erroneous attributes.

This kind of liberation does not require going to another world. If one has to stay in any of the worlds for liberation, then the soul must have the nature of living in that world as its inherent inseparable nature. And in that world, if various pleasures and enjoyments are natural to the soul, the nature of the Atman should have that Bhokritva etc as its inherent nature.

But the Atman is not taught in this way in the scriptures.

For example, the Bhagavad Gita in the 2nd chapter describes the Atman as:

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

न जायते म्रियते वा कदाचिन्नायं भूत्वाभविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥

The soul cannot be destroyed by anything. Atma is omnipresent. The soul has no maladies like birth-death, disease, etc. All this exists only if there is a body. But in the 13th chapter of the Bhagavad-gita, the Atman is described as being devoid of all the various bodily senses and their attributes.

Om Tat Sat


  1. Dear Vivekah.In Advaita i have read various views regarding Moksha.One of those views was quite intresting and to me it seems convincing(atleast for now).It says, that each soul by default has a set time of stay in ignorance.This time is till Mahapralay(not pralay).If a soul desires Moksha before Mahapralay,the soul will have to adopt methods for attaining Moksha prescribed in Shastras.However if soul doesn’t do any endevour for Moksha it will have to stay in ignorance till Mahapralay.At mahapralay each soul without any exceptions attains Moksha.So incentive for a person to adopt methods of Moksha prescribed in Shastras is to attain Moksha before Mahapralay otherwise he will have to wait for Moksha till Mahapralay(which is a very very long duration).At mahapralay each soul without any exceptions attains Moksha.

    • That view is not of Advaita. Pl. give any textual reference for the view: //At mahapralay each soul without any exceptions attains Moksha.// Shankaracharya has very clearly given the default moksha means: Self-knowledge alone will confer moksha and nothing else.

  2. Respected Adbhutam Sir, sorry I mixed concept from some other tradition with Advaita Tradition.The error occured due to some misunderstanding of comment by Vivekah. Sorry to bother you

    • The absolute i.e., निरपेक्षमोक्षः which is used in contrast to सापेक्षमोक्षः is something which is beyond the reach of प्रकृतिः, निरपेक्षमोक्षः is beyond the कळ्याणगुणाः of सगुणब्रह्मा & even the ईश्वरः & all the self realized people identifies themselves with the वस्तुः which is beyond the identification & non-identification.

      Yes, previously I have stated that, every person at some or the other time attains that निरपेक्षमोक्षः, all the वैदिकाः/आस्तिकाः without any doubt will agree! Any person who do not agree with this are simply अवैदिकाः

      I have never stated as the way you have described as aforementioned. Because only ईश्वरः knows what will happen during that महाप्रलयः & we can take what scriptures states. So, we can contemplate if some authentic scripture state that way.

      निरपेक्षमोक्षः is contrast to सापेक्षमोक्षः (सापेक्षः {relative} मोक्षः w.r.t. सगुणब्रह्मा, they are सालोक्यमुक्तिः, सामीप्यमुक्तिः, सारूप्यमुक्तिः, सार्ष्टिमुक्तिः & सायुज्यमुक्तिः) so the निरपेक्षमोक्षः isn’t any relative to anyone. निरपेक्षमोक्षः is beyond the reach of कळ्याणगुणाः of सगुणब्रह्मा

      viveka not vivekah, vivekaḥ is to be used only as a 1st person & 3rd person. While subjecting i.e., subjecting as a 2nd person it’s always without विसर्गः (ḥ), so your last comment is right in writing as vivekaḥ but it isn’t the case in your 1st comment. However, please don’t think about it too much. And you don’t have to mention that you do not know this as it’s fine & It’s understandable.

      ओन्नमश्शिवाय​। 🙏🏼

      • Respected viveka.

        Thank you for your reply.I wasn’t aware of the fact that at ‘MahaPralya’ trimūrtayaḥ (the triad brahmā viṣṇuḥ maheśvaraḥ) all three of them along with everything Perishes.This is also called ‘Prakritika Pralaya.’In this pralaya( ‘MahaPralya’) all manifested universe along with trimūrtayaḥ (the triad brahmā viṣṇuḥ maheśvaraḥ) and souls becomes absorbed into the Unmanifested state of Prakriti (MulaPrakriti).Souls that do not attain moksha till ‘MahaPralaya’, are remanifested in the next creation, they start off where they left off.’Mahapralaya’ doesn’t mean everything along with souls gets absorbed in ‘Nirgun-niraakaar brahman’ but it means manifested universe along with trimūrtayaḥ (the triad brahmā viṣṇuḥ maheśvaraḥ) and souls becomes absorbed into the Unmanifested state of Prakriti (MulaPrakriti).This is what i understood.

        Can you clear the following–

        1) By the word ‘ निरपेक्षमोक्षः ‘ are you referring to ‘ Kaivalya’ also called ‘self knowledge’.

        2) I didn’t get what you meant by this–

        // Because only ईश्वरः knows what will happen during that महाप्रलयः & we can take what scriptures states. So, we can contemplate if some authentic scripture state that way.//

        3) Is there any other way to contact you ? Any social media platform where you are active ? If don’t want to reveal it in public, you can mail me at

        ofcourse if its Okay with you..

        Thank you..

      • To the 1st question. Whatever you can call, you may call. I call it non-relative, where there is no relativity. Which means there’s no identification with the any evolute of मूलप्रकृतिः

        Yes आत्मज्ञानम् or kaivalyam actually what is what is meant by kaivalyam? kevalatvam or केवलता/ केवलस्य भावः is what is known as kaivalyam.

        One can never achieve केवलता having inclined/taking support on the another vastu, but we must take the support of the भगवान् इष्टः, then he’ll bless an aspirant (us) with the कैवल्यज्ञानम् or कैवल्यम् or ज्ञानम्

        To the 2nd question, just leave it.

        3. Hey I have sent you a test mail. But make sure that I’m still a student, learning preliminary things in qualifying to understand the भाष्याणि

        If you actually read all the comments of महोदयः सुब्रह्मण्यः, he has suggested couple of people including me to read all the posts of advaitam list, advaitam Google groups. He has added me into a WhatsApp group also from where I came to know many people & through महोदय’s suggestion & few other learned people’s suggestion, I have started learning things. I have been learning.

        Actually, there’s a process known as the Reductio Ad Absurdum Principle that I have studied in Mathematics while deriving a few theorems. It is a mode of argumentation that seeks to establish a contention by deriving an absurdity from its denial, thus arguing that a thesis must be accepted because its rejection would be untenable.

        So one should try to refute advaitam from every side through श्रुतियुक्ततर्कः sanely, so eventually “a devotee” will understand that we cannot deny this advaita-tattvam & it comes with the grace of ईश्वरः himself. Frankly speaking, our very life itself refutes advaitam, but only with the grace of ईश्वरः we can attain the ज्ञानम्।

        So when you read the non-devotional arguments/quotes of mādhvāḥ & their allegations on जगद्गुरुः & also when you read the non-devotional arguments/quotes of the people who are शिवद्वेषिणः i.e., the followers of the doctrine of rāmānujāḥ, we can understand what is incorrect with very simple contemplation, as they themselves have self proclaimed with their ignorance that they (madhva & rāmānuja) are superior to शिवः rāmānuja’s students have claimed that way, I don’t think so rāmānuja directly have claimed that he is superior to शिवः through his works. But I’m 100% sure that he has exhibited that way in front of his students & only because of this, his students with non-devotion & ignorance can claim that he is an incarnation of Ādi Śeṣa & when they claim thus, they want to keep rāmānuja on top of शिवः as they consider Ādi Śeṣa as a नित्यसूरिः & they consider नित्यसूरिः is slightly higher than जीवः, as everyone are aware of the fact that these non-devotees will keep on moaning & spew their hatred saying that शिवः is a जीवः

        As the way mahodaya recommended you, try to see those lectures. So that you’ll get an idea.

        Take care!

        ओन्नमश्शिवाय​। 🙏🏼

  3. Dear Viveka,
    Thank you so much for your replies and giving me your contact.I as so thankful to you.

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