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SrI  UpakAra  Sangraham - II (22)
-- 
SAdhanAdhikAram 
--
Section - 8 (5)  
---  
(The Favours being done by the Lord to the mumukShu
 when he leaves the body)
---- 
       
        In the previous sub-section, SwAmi Desikan showed how
the Lord, Who is pleased with the dedicated prapanna,
takes care of him by embracing him without showing any
nausea and leads him out of the physical body. There
is a special treatment which the prapanna gets at the
time of his leaving the body. The Lord ensures that
the prapanna jIva does not get into other routes which
lead to either heaven, hell or re-birth in this world.
As mentioned earlier, there are one hundred and one
veins pointed towards various directions. Of these,
one only pointed straight upwards through which is
taken that deserving jIvAtma to attain the Lord?s
abode. The rest of the one hundred veins provide ways
to heaven, hell or back to the earth. The Lord ensures
that the prapanna who has emerged without either puNya
or pApa is taken through the vein that is known as
Brahma-nAdi passing through the centre of head. This
is what is indicated in this sub-section by SwAmi
Desikan:      
 (5)   svarga-narakAdi-kaLukkup pOkum
nAdi-vishEShangkaLilE pravEship-piyAthE ?oruvan
adiyEnuLLAn? ennumpadi hArda-roopatthAlE idam pArtthu
edukka ninaikkiRa thanakkum, para-roopatthAlE
meeLAvadimaip paNikoLLa  irukkiRa thanakkum cevvithAna
cEmavazhikku mukamAna brahma-nAdi-mukhatthilE
pravEshippikkumathuvum;
        In regard to the passage of the jIva from the body,
it has been stated in the YAj~navAlkya Smriti:
?anantA rashmayastasya deepavadyah stithO hrudi /
 sitAsitAh kadru-neelAh kapilAh peeta-lOhitAh //
 oordhvamEkah sthitas-tEShAm yO bhittvA
soorya-maNdalam /
 brahma-lOkam-atikramya tEna  yAti parAm gatim //
 yadanyANyad-rashmishatam-oordhvamEva vyavasthitam /
 tEna deva-shareerANi sa dhAmAni prapadyatE //
 yEnaika-roopAshcaA-dhastAd-rashmayOsya mrudu-prabhAh
/
 iha karmOpabhOgAya taih samsarati sOvashah //?  
(YAj~navAlkya Smriti, 3-166-169)
(The jIva stays in the heart which, like a lamp, has
numerous veins (nAdis). There are of many colours:
white, black, violet, blue, golden yellow, yellow and
red. Among these veins, there is one which proceeds
upwards. The jIvAtma who passes through this vein
breaks through the sphere of the sun and having passed
beyond the Brahma, reaches the highest state. One
hundred other nAdis also go upwards. The jIvAtma who
goes out through them attains the bodies of gods and
reaches their worlds. Some nAdis of various colours go
downwards and they are dim. The jIvAtma who goes
through them is born in samsAra in this world, without
any choice in order to experience the fruits of his
karma. As the nAdis are proceeding from the heart
which is like a lamp, they are called rays (rasmis).
 ?svarga-narakAdi-kaLukkup pOkum nAdi-vishEShangkaLilE
pravEship-piyAthE? -- by this SwAmi Desikan means:
        The Lord, however, sees to it that this prapanna does
not go through any of these nadis which lead those
that are thieves of their own Atmas (who do not
realize that they belong to the Lord), to svarga
(heaven) and naraka (hell). These nAdis are like the
route along which thieves take their victims. 
        SrI Thirumangai AzhvAr has referred to deeds which
lead to hell:
 ?mAnEy kaN madavAr mayakkilpattu mAnilathu
  nAnE nAnAvitha narakam pukum pAvam ceythEn?      
(Periya Thirumozhi, 1-9-2)
(In this big world, having caught by the sensuous
beauty of deer-like eyes of women, I committed evil
deeds that cause entry to different hells.) 
 ?konREn palluyiraik kuRikkOL onRilAmaiyinAl
  enREnum iranthArkku  inithAka uraitthaRiyEn.?       
              (-do- 1-9-3)
(I killed many lives and never spoke sweet words to
those who begged, as I didn?t have wisdom.) 
 ?eppAvam palvum ivaiyE ceythu iLaitthozhinthEn.?     
           (-do- 1-9-5)
(I suffered because of many bad deeds committed by
me.) 
 ?theriyEn pAlakanAi palatheemaikaL ceythumittEn
  periyEnAyinapin piRarkkE uzhaitthu EzhaiyAnEn.?     
     (-do- 1-9-7)
(When I was a boy, I committed many evils ignorant as
I was; when I grew up as a youth, I worked for others
indulging in sensual pleasures and was doomed.)    
 ?chAnthEnthu menmulaiyAr thadanthOL puNarinba
veLLatthu
  AzhnthEn arunarakatthu azhunthum payanpadaitthEn.?  
         (-do- 6-3-4)
(I indulged in sensual pleasures provided by beautiful
women, that resulted in my falling into the worst
hell.) 
        Those who commit such evil deeds and those who
perform yagyas for heavenly life go through the
respective nAdis to hell and to heaven accordingly.  
         There are those who commit good and bad acts take
rebirths in different classes and castes in this
world. ChAndOgyOpanishad says:
 ?tadya iha ramaNeeyacaraNA abhyAshO ha yat tE
ramNeeyAm yOnimApadyEran, brAhmaNa-yOnim vA 
kShatriya-yOnim vA  vaishya-yOnim vA /  atha ya iha
kapooyacaraNA abhyAshO ha yat tE kapooyAm
yOnimApadyEran shva-yOnim vA  sookara-yOnim vA
caNdhAla-yOnim vA //?          (5-10-7)
(Those whose conduct has been good here will get
rebirth such as a BrAhmaNa, a kShatriya or a vaishya.
But those whose conduct has been evil will be re-born
in evil births such as a dog, a pig or a chaNdAla.) 
The point is that those who return from the sOmalOka
will get re-birth in this world, according to the
residual karma (good or bad) after experiencing the
benefits in heaven. 
        In the previous sub-section, SwAmi Desikan indicated
that the Lord relishes in taking the prapanna with
Him. How does he look is described by SrI NammAzhvAr
in this pAsuram from which Swami Desikan quotes:
?oruvan adiyEnuLLAn? ennumpadi hArda-roopatthAlE. 
We shall see the verse in full: 
 ?kaNkaL civanthu periyavAi vAyum civanthu kaninfthu
uLLE
  veNpalilaku cudar ilakuvilaku makara-kuNdalatthan
  koNdal vaNNan cudar-mudiyan nAnku-thOLan
kuni-cArngkan
  oNcangkathai vAL-AzhiyAn oruvan adiyEnuLLAnE.?      
    (ThiruvAimozhi, 8-8-1)
        SrI NammAzhvAr sings thus enjoying his Atma svaropam
as revealed by the Lord Who in the process reveals His
enjoyment of the AzhvAr?s Atma, just like the
ornaments He is adorning on His beautiful form. The
Lord is delighted because of His association with the
AzhvAr. In that process, His eyes become reddish and
broadened. His lips also turn reddish and sweet like a
fruit. Inside His mouth, teeth shine as bright as
pearls. The fish-shaped ornaments adorning His ears
are moving this way and that. His body shines like a
rainy-cloud which is black. On His head shines the
Crown. Also are His four arms, holding the bent bow,
sArnga, the beautiful conch, club, sword and discus.
?With such unique appearance, the Lord shines in me?,
says the AzhvAr.          
 ?idam pArtthu edukka ninaikkiRa thanakkum,
para-roopatthAlE meeLAvadimaip paNikoLLa irukkiRa
thanakkum cevvithAna cEma-vazhikku mukamAna
brahma-nAdi-mukhatthilE pravEcippikkumathuvum?  -- The
Lord appears to be happy as He lifts the lovable
prapanna and also happy because the prapanna is going
to assume the endless service to Him in the highest
Abode. With this joy, He lets the jIva to go through
the best path of prosperous, Brahma-nAdi. 
        Before reaching the Brahma-nAdi, the process of
getting the jIvAtma ready for getting out of the body
is same for both the person who has realized Brahman
and for the person who has not. 
        The process of getting into the Brahma-nAdi is
described in the Brahma Sutra, 4-2-16):
 ?tadOkOgrajvalanam tatprakAshita-dvArO
vidyAsAmarthyAttacchESha gatyanusmrutiyOgAcca
hArdAnugruheetashshatAdhikayA /?
(The upAsaka (prapanna) passes out of the body through
the nAdi of the hundred and first being blessed by the
Lord Who is residing in the heart and the heart, the
resting place of the jIvAtma is made radiant and the
doors of that nAdi become illuminated by His grace on
account of the efficacy of upAsana and also on account
of the reflection on the path of archirAdi which is an
accessory to the upAsana.)
        The archirAdi path is described by the Lord Himself
in SrI Bhagavadgita:
 ?agnir-jyOtir-ahash-shuklah ShaNmAsA uttarAyaNam /
  tatra prayAtA gacchanti brahma brahmavidO janAh //? 
   (8-24)
(The men who know the Brahman depart from their bodies
go through the path of light, consisting of fire, the
day, the bright fortnight preceding the full moon, the
six months of the sun?s northern progress and attain
Brahman.)
        The man, who has done good deeds, goes through the
path of smoke (dhoomAdi mArga):
 ?dhoomO rAtrih tathA kruShNah ShaNmAsa dikShiNAyanam
/
  tatra cAndramasam jyOtiryOgee prApya nivartatE //?  
     (8-25)
(The man, who has done good deeds, goes through the
path of smoke, night, the dark fortnight of the waning
moon and the six months of the sun?s southern progress
and attains the light of the moon and comes back to
the world.)
        Thus the Lord confers a favour to the prapanna who
spends his post-prapatti life in the service of the
Lord, by leading him through the brahma-nAdi to His
abode where he will be doing the everlasting divine
service.  

(To continue)
dAsan
Anbil S.SrInivAsan
------ 
  
           






      
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