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THE BRAHMANICAL DOCTRINE OF LIBERATION
143 off; all his deeds cease. He realizes the light of lights, that which the knowers of ātman know. This state is unlike any other state :
“The sun shines not there, nor the moon and stars; There lightenings shine not, much less this (earthly) fire; After Him, as He shines, doth everything shine.
This whole world is illumined with this light."41 The knower of the ātman has nothing to do or to acquire. He is not touched by what he has done and what he has left undone. His works are burnt away like the reed stalk in the fire. Future works do not cling to him just as water does not remain on the leaf of the lotus flower. He has extinguished his individuality and has become one with the great Self.
In addition to the knowledge of ātman-brahman, the Upanişads point out the importance of yogic practices. It is taught that yogic practices are essential for obtaining the higher knowledge. The Kat:aUpanişad for example has following remarkable lines :
“This soul (atman) is not to be obtained by instruction, Nor by intellect, nor by much learning. He is to be obtained only by the one whom He chooses; To such a one that soul (ātman) reveals His own person, Not he who has not ceased from the bad conduct, Not he who is not tranquil, not he who is not composed, Not he who is not of peaceful mind, Can obtain Him by intelligence (prajña).”:42
Thus the observance of moral rules and the practice of meditation are recommended along with wisdom. But an important point is the introduction of what may be called idea of grace (prasāda). We read in the same text : "when through the grace (prasāda) of the creator (dhātr) he beholds the greatness of soul (atman).”:43
This element of prasāda or Divine Pleasure is taught in the Sretāśvatara Upanişad also. This text teaches a theistic doctrine and recommends devotion to God. Thus we are told that those who practised dhyāna and yoga saw the self-power (atma-sakti) of God (deva) hidden in His three qualities (guņas).44 Here knowledge of God (deva) results in liberation from bondage. The Lord (iša) is described as both
41. Mundaka Upanis ad, 11.2.10. Translation by R.E. Hume. 42. Katha Upaniş ad, II. 23-24. Translation by R.E. Hume. 43. Ibid., II. 20; Translation by R.E. Hume. 44. Svetāśvatara, I. 3..
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