Mokṣa — Liberation

Liberation from the cycle of saṃsāra. The ultimate goal of yoga across traditions: kaivalya, nirvāṇa, sahaja.

138 verses · 11 texts

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moksha-la-liberacionsamsara

Śivasaṃhitā 41

  1. ŚS 1.1The jnana (Gnosis) alone is eternal; it is without beginning or end; there exists no other real substance. Diversities which we see in the world are results of sense-conditions; when the latter cease, then this Jnana alone, and nothing else, remains.
  2. ŚS 1.2I, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the science of yoganasasana (the exposition of Yoga). In it are discarded all those doctrines of disputants, which lead to false knowledge. It is for the spiritual disenthralment of persons whose minds are undistracted and fully turned towards Me. Differences of opinion.
  3. ŚS 1.3I, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the science of yoganasasana (the exposition of Yoga). In it are discarded all those doctrines of disputants, which lead to false knowledge. It is for the spiritual disenthralment of persons whose minds are undistracted and fully turned towards Me. Differences of opinion.
  4. ŚS 1.4Some praise truth, others purification and asceticism; some praise forgiveness, others equality and sincerity.
  5. ŚS 1.5Some praise alms-giving, others laud sacrifices made in honor of one's ancestors; some praise action (karma), others think dispassion (vairagya) to be the best.
  6. ŚS 1.6Some wise persons praise the performance of the duties of the householder; other authorities hold up firesacrifice &c., as the highest.
  7. ŚS 1.10Others, wiser among many, and eagerly devoted to the investigation of the occult, declare that the souls are many and eternal, and omnipresent.
  8. ŚS 1.101Lo no inerte, la conciencia, disfruta de todos los seres a través de la condición de lo inerte.
  9. ŚS 1.102El karma surge una y otra vez para el disfrute en lo que se llama el huevo de Brahma, el universo.
  10. ŚS 1.12Others believe the world to be a current of consciousness and no material entity; some call the void as the greatest. Others believe in two essences – Matter (prakriti) and Spirit (purusa).
  11. ŚS 1.15
  12. ŚS 1.19This Yoga Shastra, now being declared by us, is a very secret doctrine, only to be revealed to a high-souled pious devotee throughout the three worlds. 2 The Siva Samhita – Chapter I Karmakanda. 20. There are two systems (as found in the Vedas). Karmakanda (ritualism) and jnanakanda (wisdom). Jnanakanda and karmakanda are again each subdivided into two parts.
  13. ŚS 1.20El Veda es considerado de dos clases: el *karmakāṇḍa* (sección de los ritos) y el *jñānakāṇḍa* (sección del conocimiento).
  14. ŚS 1.23The injunctions are threefold – nitya (regular), naimittika (occasional), and kamya (optional). By the nonperformance of nitya or daily rites there accrues sin; but by their performance no merit is gained. On the other hand, the occasional and optional duties, if done or left undone, produce merit or demerit.
  15. ŚS 1.27From sinful acts pain, from good acts happiness, results. For the sake of happiness, men constantly perform good actions.
  16. ŚS 1.30The classifiers of karma have divided it into two parts; good and bad actions; they are the veritable bondage of embodied souls each in its turn.
  17. ŚS 1.31Those who are not desirous of enjoying the fruits of their actions in this or the next world, should renounce all actions which are done with an eye to their fruits, and having similarly discarded the attachment for the daily and the naimittika acts, should employ themselves in the practice of Yoga. Jnanakanda.
  18. ŚS 1.32The wise Yogi, having realized the truth of karmakanda (works), should renounce them; and having left both virtue and vice, he must engage in jnanakanda (knowledge).
  19. ŚS 1.34That Intelligence, which incites the functions into the paths of virtue or vice, am I. All this universe, moveable and immovable, is from me; all things are preserved by me; all are absorbed into me (at the time of pralaya; because there exists nothing but the spirit and I am that spirit – there exists nothing else.
  20. ŚS 1.36As in a dream the one soul creates many objects by mere willing; but on awaking everything vanishes but the one soul; so is this universe.
  21. ŚS 1.37As through illusion a rope appears like a snake, or a pearl-shell like silver; similarly, all this universe is superimposed in the Paramatma (the Universal Spirit).
  22. ŚS 1.41As through knowledge of rope the serpent appears a delusion; similarly, through spiritual knowledge, the world. As through jaundiced eyes white appears yellow; similarly, through the disease of ignorance, this world appears in the spirit – an error very difficult to be removed.
  23. ŚS 1.43As when the disease of the patient is destroyed, he himself naturally sees the white color (which appeared to him yellow before); so when the impurities of the soul are destroyed, the spirit becomes naturally manifest to the Yogi.
  24. ŚS 1.52From Devas down to this material universe all are pervaded by one Spirit. There is one satchitananda (Being, Consciousness, and Bliss) all-pervading and secondless.
  25. ŚS 1.53Since it is not illuminated by another, therefore it is self-luminous; and for that self-luminosity, the very nature of Spirit is Light.
  26. ŚS 1.55Since the Spirit is unlike this world, which is composed of five states of matter, that are false and subject to destruction, therefore, it is eternal. It is never destroyed.
  27. ŚS 1.56Save and beyond it, there is no other substance, therefore, it is one; without it everything else is false; therefore, it is True Existence.
  28. ŚS 1.57Since in this world created by ignorance, the destruction of sorrow means the gaining of happiness; and, through Gnosis, immunity from all sorrow ensues; therefore, the Spirit is Bliss.
  29. ŚS 1.60All these external substances will perish in the course of time; (but) that Spirit which is indestructable by word (will exist) without a second. 4 The Siva Samhita – Chapter I 61. Neither ether, air, fire, water, earth, nor their combinations, nor the Devas, are perfect; the Spirit alone is so. Yoga and Maya.
  30. ŚS 1.61
  31. ŚS 1.63Having seen the Spirit, that brings forth happiness, in his own spirit by the help of the self, he forgets this universe, and enjoys the ineffable bliss of Samadhi (profound meditation.)
  32. ŚS 1.65He, to whom this world is but the pleasure-ground of maya, therefore, contemptible and worthless, cannot find any happiness in riches, body, etc., nor in pleasures.
  33. ŚS 1.73The quality of ether is sound; of air motion and touch. Form is the quality of fire, and taste of water. And smell is the quality of earth. There is no gainsaying this.
  34. ŚS 1.74Akasa has one quality; air two, fire three, water four, and earth five qualities, viz, sound, touch, taste, form and smell. This has been declared by the wise.
  35. ŚS 1.76
  36. ŚS 1.80
  37. ŚS 1.88When through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavada) of other doctrines, this universe is resolved into the one, then, there exists that One and nothing else; then this is clearly perceived by the mind. Karma clothes the Jiva with body.
  38. ŚS 1.95Bound in the chain of matter by their karma, the jivas receive various names. In this world, the come again and again to undergo the consequences of their karma.
  39. ŚS 1.96When the fruits of karma have been enjoyed, the jiva is absorbed in the Parambrahma. 6
  40. ŚS 1.97
  41. ŚS 1.99

Aṣṭāvakra Gītā 37

  1. ashtavakra-gita 2Aṣṭāvakra said:
  2. ashtavakra-gita 6You are the sole witness of all things, and eternally free.
  3. ashtavakra-gita 8Bound by the cord of identification with the body, do you flourish in happiness?
  4. ashtavakra-gita 18You are liberated always and everywhere. There is no bondage for you anywhere.
  5. ashtavakra-gita 19There is no death for you, nor doubt, nor birth, nor uncertainty.
  6. ashtavakra-gita 5No tiene virtud ni vicio, ni tampoco liberación.
  7. ashtavakra-gita 7There is no cycle of becoming, nor release, for you, nor body, nor mind.
  8. ashtavakra-gita 8El Ātman es siempre sin forma, siempre liberado.
  9. ashtavakra-gita 7There is no suffering for me, nor pleasure, nor bondage, nor release.
  10. ashtavakra-gita 3El Ātman es siempre sin forma, siempre liberado.
  11. ashtavakra-gita 5There is no suffering for me, nor pleasure, nor bondage, nor release.
  12. ashtavakra-gita 6There is no bondage for me, nor liberation, nor body, nor breath.
  13. ashtavakra-gita 16There is no knowledge, no ignorance, no bondage, no release for you.
  14. ashtavakra-gita 18There is no samsāra or mokṣa for me, nor scriptures, nor guru.
  15. ashtavakra-gita 20El Ātman es siempre sin forma, siempre liberado.
  16. ashtavakra-gita 5He has neither virtue nor vice, nor even liberation.
  17. ashtavakra-gita 16There is neither virtue nor vice for that one, nor even liberation.
  18. ashtavakra-gita 18There is no cycle of becoming for you, nor release, nor form, nor mind.
  19. ashtavakra-gita 19El Ātman es siempre sin forma, siempre liberado.
  20. ashtavakra-gita 5There is neither knowledge nor ignorance for you, neither bondage nor liberation.
  21. ashtavakra-gita 8The Ātman is ever formless, ever liberated.
  22. ashtavakra-gita 9There is no cycle of rebirth for you, nor release, nor body, nor mind.
  23. ashtavakra-gita 5He has neither virtue nor vice, nor even liberation.
  24. ashtavakra-gita 7There is neither saṃsāra nor mokṣa for you, nor body nor mind.
  25. ashtavakra-gita 8The Ātman is ever formless, ever liberated.
  26. ashtavakra-gita 5No tiene virtud ni vicio, ni tampoco liberación.
  27. ashtavakra-gita 7There is no cycle of rebirth for you, nor liberation, nor body, nor mind.
  28. ashtavakra-gita 8El Ātman es siempre sin forma, siempre liberado.
  29. ashtavakra-gita 3No tiene virtud ni vicio, ni tampoco liberación.
  30. ashtavakra-gita 5There is no cycle of rebirth for you, nor release, nor body, nor mind.
  31. ashtavakra-gita 6El Ātman es siempre sin forma, siempre liberado.
  32. ashtavakra-gita 5No tiene virtud ni vicio, ni tampoco liberación.
  33. ashtavakra-gita 7There is no cycle of birth and death for you, nor body, nor mind.
  34. ashtavakra-gita 8El Ātman es siempre sin forma, siempre liberado.
  35. ashtavakra-gita 5No tiene virtud ni vicio, ni tampoco liberación.
  36. ashtavakra-gita 7There is no cycle of rebirth for you, nor liberation, nor body, nor mind.
  37. ashtavakra-gita 8El Ātman es siempre sin forma, siempre liberado.

Upaniṣads 16

  1. upanishads 6
  2. upanishads 7
  3. upanishads 14
  4. upanishads 21
  5. upanishads 5
  6. upanishads 8
  7. upanishads 4
  8. upanishads 1
  9. upanishads 4
  10. upanishads 6
  11. upanishads 4If one is able to understand it here, before the body falls away, then one is liberated; otherwise, one becomes fit to take body in the worlds of creation.
  12. upanishads 2In the same tree, the human being immersed grieves, confused by their helplessness. But when they see the other, the adored Lord, and His glory, then they become free from sorrow.
  13. upanishads 9One who truly knows that supreme Brahman becomes Brahman itself. In their family no one is born who does not know Brahman. They cross sorrow, they cross sin, freed from the knots of the heart, they become immortal.
  14. upanishads 7Furthermore, by one (nāḍī), upward, udāna (leads): by merit, to the world of merit; by demerit, to the world of demerit; by both, to the human world.
  15. upanishads 19Therefore, therefore, therefore, therefore, therefore, therefore, therefore —all beings, seeing completely the Ātman, are liberated. After that, peace.
  16. upanishads 7I am the impeller of the tree; my fame is like the peak of the mountain; the Most High purifies me; I am the very Immortal; I am resplendent wealth; of great intelligence, steeped in immortality.

Haṭha Yoga Pradīpikā 11

  1. HYP 1.11Yoga destroys the suffering of one who is moderate in food and recreation, balanced in actions, and regulated in sleep and waking.
  2. HYP 1.37Firmly pressing the left heel against the perineum and placing the other foot over the generative organ, with the chin firm against the chest, senses controlled, gaze fixed between the eyebrows: this is called Siddhāsana, which opens the door to liberation.
  3. HYP 1.38The yogī seated in Padmāsana, filling the air through the channels and retaining it, without doubt attains liberation.
  4. HYP 1.44Placing the right foot on the left thigh and the left on the right, crossing the hands behind the back and firmly holding the big toes; with the chin on the chest and the gaze on the tip of the nose — this Padmāsana destroys all diseases of the yogī.
  5. HYP 1.46The yogī seated in Padmāsana, who fills with air through the gates of the nāḍīs and retains it, without doubt attains liberation.
  6. HYP 1.56Thus, through postures and contractions, the yogī achieves success. When properly perfected, the body attains supreme stability and strength.
  7. HYP 3.7Whoever knows Mahāmudrā, Nabhomudrā, Uḍḍīyāna, Jālandhara, and Mūla Bandha — that yogī is worthy of liberation.
  8. HYP 3.8O Pārvatī! The ātman retreats from the lower channel by haṭha; and the prāṇa ascends upward through mudrās and bandhas for liberation.
  9. HYP 4.2Now I will describe the supreme method of samādhi, which destroys death, is a means to happiness, and produces the supreme bliss of Brahman.
  10. HYP 4.66The word of the guru is the supreme mantra, not the scriptures or the commentaries.This is the supreme dharma: let the guru liberate him.
  11. HYP 4.80The mind is certainly the cause of both bondage and liberation for embodied beings.Attached to objects, it enslaves;free of objects, free.

Bhagavad Gītā 9

  1. BG 12.18Equal toward enemy and friend, equal in honor and dishonor, equal in cold and heat, pleasure and pain — free from attachment.
  2. BG 12.19For whom blame and praise are equal, silent, content with anything, without fixed home, steady-minded, full of devotion — that person is dear to me.
  3. BG 13.35Those who thus know through the eye of knowledge the distinction between the field and the knower of the field, and the liberation of beings from nature, they attain the Supreme.
  4. BG 2.59The sense objects turn away from one who abstains, but the taste remains. Even this taste disappears upon seeing the Supreme.
  5. BG 3.4Not by abstaining from action does one attain freedom from action, nor by renunciation alone does one reach perfection.
  6. BG 3.5No one can remain even for a moment without acting. Everyone is compelled to act by the qualities born of nature.
  7. BG 3.19Therefore, always perform the action that must be done, without attachment. For by acting without attachment, one attains the Supreme.
  8. BG 3.27All actions are performed by the guṇas of nature, but one whose self is deluded by ego thinks: 'I am the doer.'
  9. BG 7.29Those who take refuge in Me, striving for liberation from old age and death, know Brahman, the spiritual Self, and all action.

Yoga Yājñavalkya 6

  1. yoga-yajnavalkya 18O God of gods, Lord of the universe, four-faced grandsire! By what action do I attain liberation, the immutable emancipation?
  2. yoga-yajnavalkya 25For one who acts according to the precepts, liberation is in hand, Gārgī. The action prescribed for varṇas and āśramas, performed according to precepts, preceded by desire.
  3. yoga-yajnavalkya 42Gārgī said: O king of yogis, you said that for one who acts according to precepts together with knowledge there is liberation. Expound the knowledge of both, O Lord.
  4. yoga-yajnavalkya 70Therefore, at all times, by all who seek liberation, gurus endowed with śruti should be honored with speech, mind and other means.
  5. yoga-yajnavalkya 2All bondage is created by māyā; liberation comes from the dissolution of māyā. All this is only māyā; that is indeed existence-consciousness-bliss.
  6. yoga-yajnavalkya 9He whose vāyu is stable and whose mind reaches stability — for one established in dhāraṇās, liberation is certain.

Yoga Vāsiṣṭha 6

  1. yoga-vasistha 2Without knowledge, liberation is never attained
  2. yoga-vasistha 12Attachment and detachment — in them reside bondage and liberation
  3. yoga-vasistha 37The witness of all in this world is neither in saṃsāra nor is liberated
  4. yoga-vasistha 38There is no bondage nor liberation — what are you saying, seer of truth?
  5. yoga-vasistha 42Without ignorance there is no bondage; without it, there is no liberation
  6. yoga-vasistha 46Without knowledge there is no liberation; without faith there is no knowledge

Yoga Sūtras of Patañjali 4

  1. Sūtra 3.37These are obstacles to samādhi, though they are powers for the outward-turned mind.
  2. Sūtra 3.50From detachment even toward that, by destruction of the seed of defect, arises kaivalya.
  3. Sūtra 3.54The knowledge born of discernment is liberating, encompasses all objects, all conditions, and is instantaneous.
  4. Sūtra 3.55When the purity of sattva equals that of puruṣa, kaivalya arises.

Gheraṇḍa Saṃhitā 4

  1. GS 1.1Kapila said: The entire world is under the control of the mind. The mind is the sacred place, the excellent means. The mind leads to liberation and to enjoyment; both liberation and enjoyment are subject to the mind.
  2. GS 1.2I wish to know the purification of that mind from the splendor of your lotus-like mouth, by which the state of liberation may arise immediately, even before the body falls.
  3. GS 5.22Kevala is supreme, the most secret, means of liberation for yogis. Now I will describe its method; listen, O lotus-faced one.
  4. GS 6.10Thus meditation of three types, dedicated to yoga, has been described. Now I will speak of samādhi, means of liberation for yogis.

Gorakṣa Śataka 3

  1. goraksha-shataka 8Placing the heel firmly in the yoni-sthāna (perineum) and resting the foot upon the meḍhra (genitals), keeping the body upright, motionless like a post, with the senses controlled and the gaze fixed between the eyebrows: this is Siddhāsana, which opens the door to liberation.
  2. goraksha-shataka 101El fuego en el bosque del temor a la existencia (saṃsāra), como escalera hacia la liberación: así el conocedor del yoga alcanza siempre la no-dualidad en el estado supremo.
  3. goraksha-shataka 73El éter, semejante al agua purísima, situado en el brahma-randhra (coronilla), con la sílaba 'ha', unido con Sadā-Śiva, pacífico: llevando allí el prāṇa, reteniendo con la mente durante cinco ghāṭīs: esta dhāraṇā del éter, hábil en abrir la puerta de la liberación, es enseñada.

Vijñāna Bhairava Tantra 1

  1. Dhāraṇā 91There is neither bondage nor liberation for me — these are bogeys for the frightened. This universe appears like the sun reflected in waters.

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