This was not Mukti or âgavataPurâliberation. The followers of the post-vedic or Upanishad school contended that liberation lay in crossing the triple plane of individuality to the higher cosmic planes of universality. When an individual reaches the higher planes, he does not again become subject to transformations, and to the constant recurrence of births and re-births. There is one continued life, one continued existence in the higher planes, till the end of cosmos or the Life of Brahmâ. This life is not measured by personalities but is the cosmical life, and the individuality becomes a cosmical entity. Further there is life also beyond the cosmos, in the highest plane, the abode of the Supreme.
The Gitâ only incidentally describes the highest plane in the following sloka:
"That is my supreme abode, by reaching which (Jivas) do not recur (to fresh births). Not the Sun, not the Moon, not even fire illumines that." -- XV. 6.
Krishna also refers to that plane in VIII. 20 and XV. 4. 5.
The Gitâ lays down Nishkâma Karma, or the unselfish performance of the duties of life (Sva-dharma) as the first step towards reaching the higher planes. The sense of separateness is killed by Nishkâma Karma. Then the Gitâ takes the disciple to Upâsanâ or communion with the Purusha of the highest plane, but scarcely a glimpse is given of that plane and its surroundings. The Mahâbhârata does not throw any light on the dwellers of the higher planes, nor does it give any details of those planes. Without any distinct prospect of trans-Trilokî life, one is asked to adhere to the duties appertaining to one's own sphere of life (Sva-dharma) and to perform those duties unselfishly. However transitory the things of Trilokî may be, there are attractions enough for the frail sons of Manu, abounding in passions and desires. What can then bind a man to the higher planes and the highest Purûsha of those planes or Bhagavân? It is only a description of the grandeur and the glory of those planes and of Bhagavân. Such description begets Bhakti or holy attachment, and it is this Bhakti which sets up a real communion with Bhagavân. Frail as man is, the mere performance of duties makes him attached to them, unless he is bound to the higher planes by the tie of holy attachment. The Gitâ is however silent as to the attractions of the higher planes and of Bhagavân. This was the defect pointed out by Nârada.