Answer
Brahm Bodhi read the seeker’s question carefully and observed that it contained two principal points.
- First, the seeker had begun to feel that his earlier understanding was mistaken — that mokṣa is a state or spiritual destination to be attained: liberation from the cycle of birth, death, and rebirth. After reading the Purāṇas, however, he had come to believe instead that mokṣa is neither a spiritual destination nor a transcendental state, but rather a way of living in this very life — a particular “state of mind.”
- Second, the seeker wished to know whether there is any effective method for maintaining this mokṣa-like “state of mind,” so that, through regular practice, it may remain stable.
The new understanding is not correct
Brahm Bodhi explained that the seeker’s new understanding — that mokṣa is not a destination or an attainable spiritual state, nor any transcendental state, but merely a permanent state of mind attainable in this life — is not correct.
It would also be incorrect to say that the Bhāgavata Purāṇa expresses such a view. Brahm Bodhi invited the seeker to read once again the two pages from the Bhāgavata Purāṇa that had been shared in the group — particularly the second column of the second page. Nothing stated there supports the interpretation the seeker had drawn; there appears to have been some misunderstanding. The discourse given by Sage Kapila to his mother Devahūti in the Bhāgavata Purāṇa is one of the finest spiritual discourses found in the entire body of Hindu scriptures, apart from the Bhagavadgītā.
Because of his present engagements, Brahm Bodhi noted that he could not discuss the matter at length at that moment. Even so, he stated clearly that mokṣa is indeed the state of liberation from birth, death, and the cycle of rebirth. It is known by several names, including mokṣa, final liberation, nirvāṇa, and kaivalya.
Two forms of liberation: nirguṇa and saguṇa mokṣa
Saguṇa mokṣa and nirguṇa mokṣa are two distinct states or spiritual destinations attained after liberation from the cycle of rebirth. In nirguṇa mokṣa, the ātmā relinquishes its liṅga-śarīra, or subtle body, merges into the formless Parabrahman, and loses its separate individual existence. Thereafter, it is never reborn.
In saguṇa mokṣa, after relinquishing its liṅga-śarīra, the ātmā does not merge into Parabrahman and lose its individual identity. Instead, it acquires a divine body and resides eternally in a divine realm — such as Vaikuṇṭha — free from suffering and from the cycle of birth and death, abiding in a state of supreme bliss without dissolving its individual existence.
Mokṣa is, therefore, a transcendental state, an exalted spiritual condition, and a destination. The seeker’s earlier understanding was correct. Sage Kapila has said nothing to the contrary anywhere in the Bhāgavata Purāṇa.
Sage Kapila is merely explaining how that state — the param pada — may be attained, whether it is the state of saguṇa mokṣa or nirguṇa mokṣa. He is describing the means and the path leading to mokṣa.
Mokṣa is not a “state of mind”
Mokṣa, therefore, is not a “state of mind.” Upon attaining the ultimate state of mokṣa, even the mind ceases to exist, because the mind is a constituent of prakṛti. It is a part of our liṅga-śarīra, or subtle body. When the liṅga-śarīra ceases to exist, the mind, too, ceases to continue.
The state of mind is the means, not the goal
This brings us to the seeker’s second question: whether there is a method that can be practised either to attain mokṣa or to maintain permanently the mental state necessary for its attainment.
This mental state is a means to mokṣa — a means of attaining liberation from the cycle of rebirth. It is not itself the end or the ultimate goal.
Bhagavān Kapila explains how this necessary mental state may be attained on the second page the seeker shared — particularly in its second column. Brahm Bodhi urged the seeker to study and understand that process carefully.
Spiritual technology to accelerate progress
Brahm Bodhi assured the seeker that the method taught by Bhagavān Kapila is undoubtedly true and effective. However, to attain that mental condition or “state of mind,” he and his associates have also developed certain psychological processes — methods grounded in the science of the mind. By practising them, any sincere sādhaka who is genuinely serious about spiritual progress and the attainment of mokṣa may benefit several times more rapidly than through traditional methods alone, and may attain the necessary state of mind much sooner.
This may be described as a form of “spiritual technology.” Just as technology can be developed in the physical sciences, psychological technology can also be developed within spiritual disciplines that focus on transforming one’s state of mind. The essential difference is that the technologies of psychology and spirituality are of a different order from physical technology.
Brahm Bodhi added that, apart from this seeker, several other members of the group have also become inclined towards serious spiritual practice and desire special guidance in this regard. As soon as time permits, he will guide all serious aspirants on this subject and endeavour to devise something especially beneficial for them.
“The state of mind is the means — not Mokṣa itself.”