History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c74.t2.65

v5.c74.t2.65

Some of the works, viz. the Kāśīmṛti-mokṣa-vicāra of Sureśvara (pp. 2-9), the Tristhalīsetu (pp. 50-55) and the Tīrthaprakāśa (pp. 313-318) discuss at some length how mere death (either involuntary or voluntary) in Vārāṇasī or Prayāga would lead to mokṣa Considerations of space prevent a complete statement of their views Their arguments are briefly as follows:—Karma is of three kinds, viz *sañcita* (collected in former births), *prārabdha* (that has begun to operate by giving the soul the present body) and *kriyamāṇa* (to be done in this body and in future). The Upaniṣads and the Gītā¹³⁹¹ declare that, just as waters do not stick to a lotus leaf, so evil deeds do not cling to a man who knows this (knowledge of *brahma*), that the fire of knowledge reduces to ashes all *karma* and that *mokṣa* results from the realization of the Supreme Spirit (Vedānta-sūtra IV. 1. 13). From this it follows that a man who has realized the Highest Reality will not be affected by the acts done by him after realization and his accumulated actions (sañcita) will be destroyed by that realization. The present body in which the soul realizes *brahma* was due to that part of his *karma* which had begun to operate. When the present body perishes in the case of a man who has realized *brahma* he attains final release, since no actions remain for producing effects. To the man who dies a natural death in Benares is given at the time of death the Tāraka (saving) mantra The Matsyapurāṇa says:¹³⁹² those who enter fire according to the rules in Avimukta (i. e. Benares) enter the mouth of Śiva and so also those determined devotees of Śiva who die by fast in Benares do not return (to this world) even after millions of *kalpas*. Therefore all those who die in any way at¹³⁹³ Benares receive Grace from Śiva after their death That leads to *tattvajñāna* (correct spiritual knowledge) which leads to mokṣa In rare passages it is expressly stated that *mokṣa* cannot¹³⁹⁴ be immediately secured (by dying) in these cities. The Tāraka-mantra is variously explained. According to Sureśvara, Tāraka-mantra is the mystic syllable *om* which is a symbol of *brahma* as stated in the Tai. Up. (I. 1.8 *Om-iti brahma*) and the Gītā (8. 13 Om-ityekākṣaram brahma). The Tri. S. gives another explanation besides this. According to Rāmatāpanīya Upaniṣad and¹³⁹⁵ the Padmapurāṇa the mantra is 'śrī-Rāma-Rāma-Rāmeti.'