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srI:
SrI UpakAra Sangraham - III (8)
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niryANa adikAram
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Section - 9: The Favours the Lord does to a MumukShu after he leaves his body
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[9.2 Favours being done after crossing the river, VirajA]
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In the previous sub-section, SwAmi Desikan described the farthest limit
of puruShArta (goal), which is the service to the BhAgavatas, which is a favour
of the Lord after the mukta-jIva attains His feet. In this sub-section, the
full and perfect enjoyment of the bliss of Brahman by the mukta is dealt with
by SwAmi Desikan:
(v) âuLLa ulakaLavum yAnum uLanAvanâ enRu bhAvitthavanai
anaitthulakumudaiya aravinfthalOcanaith thianaitthanaiyum vidApadi, Adi
uNdAkilum antham illAtha paripoorNa anubhavatthaik kodukkumathuvum;
SwAmi Desikan discusses the full and perfect enjoyment of Brahman by
the mukta-jiva in SrI VaikuNTham in his magnum opus work, SrI
rahasy-traya-sAra, in a separate Chapter entitled. âparipoorNa BrahmAnubhava
adhikArahâ. In the opening slOka, he says:
âvitamasi padE lakShmee-kAntam vicitra-vibhootikam
saciva-gamitah sampadyAvirbhavatsahajAkrutih /
sphuTa-tadapruthaksiddhih siddhyad guNAShTaka-tatphalO
bhajati paramam sAmyam bhOgE nivrutti kathOjhitam //â
(The mukta-jIva gets his essential nature fully manifested and realizes his
inseparable connection with the Lord, the Consort of LakShmee, after attaining
Him led by the AdivAhikas. As a consequence, the mukta acquires the eight
attributes like apahatapApma etc. and without any fear of his returning to
samsAra, he attains the perfect resemblance to the Lord in regard to His bliss.)
The foremost of the essential nature is the expansion of the
mukta-jIvaâs attributive knowledge (dharma-bhoota-j~nAnam) to its maximum as
that of the Lord. This is beautifully indicated by SwAmi desikan with a quote
from a verse of SrI nammAzhvAr: âuLLa ulakaLavum yAnum uLanAvanâ. This is
from Periya ThiruvanthAthi. Let us see the verse in full:
âuLLIlum uLLam thadikkum vinaippadalam
viLLa vizhitthu unnai meyuRRAl â uLLa
ulakaLavum yAnum uLanAvan enkolO?
ulakaLantha moorti urai.â (Periya
ThirvanthAthi-76)
(Oh Lord Who measured the whole universe with a gigantic form! After acquiring
the true knowledge, the mind engages itself in contemplation of You. Then, my
mind grows larger and larger in joy. If I am able to have a vision of Your
form, the thick fog of my sins will disappear. Perhaps my physical form also
will expand to Your size. Is it not? Please tell me.)
By this quote, SwAmi Desikan indicates that mukta-jIvaâs
consciousness will become vibhu just as that of the Lord. This means he will
have the full and perfect enjoyment of the Lord. That is, he will have in all
places, at all times, and in all situations, the unsurpassed joy of the Supreme
Lord with His countless forms, attributes, glories and activities without
missing any of them.
If it is asked, How? , the answer is given by SrI nammAzhvAr himself in
another verse:
âanaitthulakumudaiya aravintha lOcananait thinaitthanaiyum vidAL.â
(ThiruvAimozhi, 6-7-10)
(She will never in the least miss the sight of the Lord Whose eyes are as
beautiful as the lotus and Who is the Lord of the world.)
This is to indicate that there is perfect similarity between the muktaâs
enjoyment and the Lordâs.
The Lordâs form is delightful as described in the passages:
âuNar muzhu nalamâ (ThiruvAimozhi, 1-1-2)
(He is all knowledge and all bliss.)
ânirastAtishayAhlAda-sukhabhAvaikalakShaNA /
bhEShajan bhagavatprAptirEkAntAkee matA //â (ViShNu PurANa, 6-5-59)
(The attainment of the Lord is a remedy for the disease of samsAra. It is of
the nature of joy which is unsurpassed and confers joy on others. It is an end
in itself and lasts for ever.)
This full and perfect enjoyment of the bliss of the Lord, though began
just after the mukti attained by the jIva, it has no end at all. This is what
SwAmi Desikan indicates by the expression:
âAdi uNdAkilum anthem illAtha paripoorNAnubhavatthaik kodukkumathuvumâ.
It is a general rule that whichever has a beginning will have an end.
This rule prevails in the prakruti mandala, in this material world. Hence, a
doubt may arise in our minds that the mOkSha which has a beginning may also
come to an end as in the case of those going to heaven and hell, who return to
the world after their specified term is over. However, in the case of one
attaining the Lordâs abode after successfully adopting the means, either
bhakti-yOga or prapatti, there is no fear of return, even though there is a
beginning. In order to make this clear, SwAmi Desikan specifically mentions
that even though the full and perfect enjoyment of the Bliss has a beginning,
it has no end; and will continue for ever.
This is endorsed in the following scriptural statements:
âprApyatE paramam dhAma yatO nAvartatE yatih / tEna tEnApyatE tattat
nyAsEnaiva mahAmunE //â (ahirbudhnya samhita, 37-26)
(The highest place, which is attained by a person through surrender to the
Lord, is that place from which he never returns again.)
âmAmupEtya punarjanma duhkhAlayamashAshvatam /
nApnuvanti mahAtmAnah samsiddhim paramAm gatAh //
AbrahmabhuvanAllOkAh punarAvartinOrjuna /
mAmupEtya tu kountEya punarjanma na vidyatE //â (Gita, 8-15,16)
(Having come to Me, the great souls do not obtain again birth, which is
miserable and un-enduring. Because knowing My nature as it really is, they are
unable to sustain themselves without Me as their minds are deeply attached to
Me, totally depending on Me. All the worlds, from the world of Brahma, are such
as to give rise to re-birth. But after attaining me, there is no re-birth.)
âyadA sa kEvaleebhootah ShaDhvimshamanupashyati /
tadA sa sarvasiddhatvAt punarjanma na vindati //â (MahAbhArata, shanty
parva, 323-80)
(When the man who has become dissociated from all contact with prakruti has
seen Brahman Who is the 26th reality, he will never be born again, because he
has attained all that has to be attained.)
âgatvA gatva nivartantE candra-sooryAdayO grahAh /
adyApi na nivartantE dvAdashAkShara-cintakAh //â (ViShNu PurANa, 1-6-40)
(The heavenly bodies like the moon and the sun (the presiding deities that
govern them) are born again in samsAra after reaching their high positions. But
those who meditate on the Lord with the mantra of twelve syllables never come
back to samsAra.)
Thus the Lord does another favour to the mukta-jIva making his
attainment of Him endless even though there is a beginning.
(To continue)
dAsan
Anbil S.SrInivAsan
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