Nārāyaṇa as the Sacrificial Principle, Analysis of the Three Guṇas, and the Account of Delusion-Doctrines
Pūrva Bhāga · Mukti-tīrtha / Soteriological Discourse (Mokṣa-oriented narrative)
एवं मुक्तिपदे व्याप्ते सर्वलोकैस्तथैव च । मुक्तिभाजस्ततो देवास्तं दध्युः प्रयता हरिम् ॥ ७०.३१ ॥
evaṃ muktipade vyāpte sarvalokais tathaiva ca | muktibhājas tato devās taṃ dadhyuḥ prayatā harim || 70.31 ||
evaM muktipade vyApte sarvalokaistathaiva cha | muktibhAjastato devAstaM dadhyuH prayatA harim || 70.31 ||
जब मुक्ति का स्थान पूरा भर गया और सब दुनिया वहाँ पहुँच गई, तब देवता भी मुक्ति पा गए। उन्होंने अपना ध्यान सीधा हरि पर लगाया।
Varāha
Reverent
When liberation becomes the shared horizon of all worlds, how do even liberated gods relate to Hari—through what disciplined contemplation?
Even devas who ‘partake of liberation’ sustain disciplined contemplation of Hari; mokṣa is aligned with unwavering dhyāna.
Practice regular, restrained meditation (prayata-dhyāna) on Hari—attention, purity, and steadiness—rather than relying on status or merit.
Hari as the object of dhyāna; compatible with Kṛṣṇa as Hari in later Mathurā-centered devotion, but not explicit.
Varāha Purāṇa: dhyāna and mokṣa passages contiguous to 70.70.30–31 (same narrative flow).
It reflects a common Purāṇic synthesis in which cosmological language (all lokas) is used to frame a soteriological goal (mukti), presenting liberation as a trans-cosmic horizon and emphasizing contemplative practice (dhyāna) as a key means.
No specific geographic site (tīrtha, river, or region) is named in this verse; the reference is primarily cosmological (sarvaloka) rather than topographical.
The verse foregrounds disciplined attention and contemplative focus (prayatāḥ… dadhyuḥ) as a normative practice: cultivation of mental discipline directed toward the highest principle (here, Hari) within a liberation-oriented framework.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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