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Upanishads · Muktikā 1.25
॥
Devanāgarī
सैव सायुज्यमुक्तिः स्याद्ब्रह्मानन्दकरी शिवा । चतुर्विधा तु या मुक्तिर्मदुपासनया भवेत्
Transliteration (IAST)
saiva sāyujyamuktiḥ syādbrahmānandakarī śivā | caturvidhā tu yā muktirmadupāsanayā bhavet
Word-by-word
SanskritIASTMeaning
सा एव सायुज्य-मुक्तिः स्यात्sā eva sāyujya-muktiḥ syātthat itself would be liberation-union
ब्रह्म-आनन्द-करी शिवाbrahma-ānanda-karī śivāgiving the bliss of brahman, auspicious
चतुः-विधा तु या मुक्तिःcatuḥ-vidhā tu yā muktiḥbut the fourfold liberation
मत्-उपासनया भवेत्mat-upāsanayā bhavetcomes from worship of me
Translation
«That itself would be liberation-union, giving the bliss of brahman, auspicious. But the fourfold liberation comes from worship of me».
Version
004779c08619 · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
Worth noting the last half-verse, for it binds all four rungs by a single word: mad-upāsanayā bhavet, «it comes from worship of me». That is, all four — the lowest and the highest alike — are fruits of one and the same thing: worship. They differ not in means but in measure; and this, I think, is the chief thing to hold onto in this teaching.
Add what is said here of sāyujya: brahmānanda-karī, «giving the bliss of brahman». This expression was examined at Jābāla-darśana (6.35), and let it be repeated briefly. The Vaishnava side distinguishes brahmānanda and premānanda: the first is the bliss of the cessation of disturbance, the second is the bliss of the presence of the beloved.
And it holds these to be different states, not different measures of one: a man who feels good because he is not troubled, and a man who feels good because he is with someone, feel good differently. Worth noting that this very verse ascribes to sāyujya precisely brahmānanda, not some other bliss; that is, the book itself places it in that class. And hence the Vaishnava reading of this passage is this: the four stages go by approach, but the highest of those listed is not the ultimate, for of the ultimate it speaks in the language of peace, not the language of meeting.
Add that the book itself confirms this: the next verse will ask about kaivalya in particular, as something standing above the four.