71.thaTHApi
sarvOpADHivinirmukthathvAth sarvEshAmapi mukthAnAm phalam EkarupamEva
samuchitham;Evam cha sathi------mOkashavishaya sAlOkya sArupya
sAmeepyAdhibhEdhavachanam kaTHam
upapadhyathE?
Only after becoming free from all
adjuncts one attains mOkasha and hence the experience must be the same for all
in the state of release. If so, why the different states of mOksha are mentioned
like sAlOkya,sArupya and sAyujya etc.?
sAyujyam is the real meaning of
moksha.says,Desika.
mOkshah
sAyujyamEvAthra sAlOkyAdhou thu thadhvachah
aoupachArikamithyEva
nischinvanthi vipaschithah
The real mOksha is sAyujya only and
the words sAlokya etc are used to denote mOksha in a complimentary
sense.
It is said in
Bhagavatha,
LokEshu vishnOh
nivasanthi kEchith
sameepam rcchanthi cha
kEchidhanyE
anyE thu rupam sadhrsam
bhajanthE
sAyujyam anyE sa thu
mOkshaukthah
'some live in the same realm with the
Lord which is sAlOkya; others live very close to Him, that is, sAmeepya; Yet
others acquire a form similar to Him known as sArupyam; Some others enjoy the
same pleasures with the Lord, that is sAyujya which alone is called
mOksha.'
Those who reach Vaikunta attain the
Lord and experience sAyujya which includes sAlOkya and the other states. But
those who reach the vishnulOka enjoy only the states other than sAyujya. Among
the states of sAlOkya,sArupya and sAmeepya each one is higher than and includes
th previous one.
72.sAyujyam khalu
EkeebhAva Eva thaTHA cha parabrahmana-Ekeebhoothasya jivasya kaTHam sEshathvam
kaTham vA kainkaryam?
sAyujaya means becoming one with the
other and hence once the jiva merges into the Lord how is it possible for him to
be sEsha of the Lord or do kainkarya to him?
Desika
replies
EkeebhAvo na sAyujyam
sabdhasAmarthyavarjanAth
bhOgyasAmyam thu
sAyujyam pramAnaih avaDhAraNAth
Sayujayam does not mean to become one with as the word
has a different meaning.It is derived as 'sayujO bhAvah sAAyujyam.' As
yoga means joining, it denotes the two entities join together (without shedding
their identities) as the word saha means 'together.' sAyujyam is to be
taken in the sense of 'mama sADHarmyam AgathAh, (BG.14-2) they become
similar to Me,' and 'anEna sAmyam yAsyAmi,(MB.shanthi.312-34) I am
going to be like the Lord,'Sruthi also confirms this by the texts like 'dhvA
suparNA sayujA sakhAya,' (Mund.3-1-1) where the jiva and
Brahman are mentioned as closely united. The word sayujya is used only in this
sense everywhere.(Cf.sAyujayam
parathipannAhi-----question67)
This is why the jiva is mentioned as
enjoying the same pleasures with the Lord in the released state by the sruthi
text 'sOasnuthE sarvAn kAmAn saha;brahmaNA vipaschithA.'
(Taitt.Anandha.2)The example quoted in the upanishad to denote the state of
attaining Brahman , namely that of rivers joining the sea also does not indicate
absolute identity of the rivers with the sea, but only denotes that the two are
inseparable. For instance, when the water from two pots are mixed the waterlevel
rises showing that they are two and not one.Therfore the equality of enjoyment
is the meaning of sayujya.
73.Evam
parathanthrasEshabhoothasya mukthasya svathanthraswAminah bhagavathascha kaTHam
bhOgasAmyam?
when the jiva is dependent on the Lord
how can there be equality in enjoyment with the Lord who is
independent?
Desika
reples,
sArvajnAth
ubhayOrathrabhOgaikyAvabhiyujyathE
bhOgasAmyam yaTHA
rAjnA thulyasanthOshayOgithA
Just as those close to the king enjoy
the same pleasure along with the king the released souls experience the same joy
as the Lord since thay are enjoying Him only.
74.thathApijagathsrshtyAdhivyAparasAlinah bhagavathah leelArasADHikyam
avarjanEEyam
Even then the joy of the Lord who is
engeged in the activites of creation etc for His sport excels that of the
released soul.
Desika refutes
this.
ganDharvavidhyA
nyAYEna nataprEkashakayOriva
santhOshasAmyam
ubhayOh chEthanEsvarayOrapi.
Just as the pleasure of the actor and
the director is equal so too here the joy of the Lord is equal to that of the
muktha.
75.'samsArakAraNanivrtthirEva
mokshah' ithi bhAshyakArairapi angeekriyathE;'sarvapApEbhyo
mOkshayishyAmi' ithi bhagavath Acha prathyayAyi;Evam cha sathi kaTHam
anishtanivrtthih ishtaprApthih ithi dhvaiviDHyam?
In Sribhashya Ramanuja defines release as the removal
of cause of samsara. The lord also has made His promise in the charamaslOka that
He will release those who surrender to Him from all sins.Then how can there be
the removal of the undesirable and attainment of the desired objects in
Moksha?
Desika says,
asthu arTHO
mOkshasabdhasya banDHa kAraNavAraNam
thaTHApyAnandhasadhbhAvasiddhayE athra
vivichyathE
The real meaning of mOksha is only the
removal of the cause of bondage.
But to prove the difference of the concept of moKsha from the views of others it
is specified as the removal of the unpleasant and attainment of the pleasant
since in mOksha one experiemnces the bliss of
Brahman.
76.aTHApi
bhavAntharAbhAva pakshE abishtanivrtthirEva ishtaorApthih syAth;thaTHA kaTham
ubhayanirdhEsE pounrukthyaparihArah?
Even so, as the existence of one means
the nonexistence of its opposite why should there be the mention of
anishtanivrtthi and ishtaprApthi separately since it is tantamount to
tautology?
It is not so, says
Desika.
EkamEva svarupENa
prathyOgisamanvayAth
niroopyamANam bhEdhEna
vyapadhEsArha ishyathE
It is explained in terms of its
svarupa and in terms of its counter-correlate which is the difference.
To define the nature of an entity is
one way and in another way it is defined by negating its counter-correlate like
describing whiteness of a thing by its existing colour, that is, as white and also by denying blackness in
it.Thus the anishtanivrtthi is the removal of the cause of bondage , that is the
contraction of the jnana in the state of transmigration and ishtanivrtthi is the
joy that is experienced on account of it.
May god bless you,
Dr.
Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.
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