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srI:
SrI sAra sAram â I (53)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
---
SwAmi Desikan begins a discussion on the equation between the mukta
jIva and the Lord in the Paramapadam which the jIva attains as a result of
self-surrender:
âmukthanukkuc conna param sAmyam bhOga mAtratthilE enRu sootrAdi-siddham.â
â
Scriptures state that the jIva who attains mOksha attains a perfect
similarity with the Lord. But, this equality has some limitation. As the power
of creating, protecting etc. the worlds rests only with the Lord, there is no
question of jIva acquiring this power. Then, in what manner the jIva attains
equality (sAmyam) with the Lord? To this the answer given by SwAmi Desikan is:
In enjoying the Lord with all the auspicious qualities there is no difference
between the mukta jIva and the Lord. The equality is confined to
âbhOga-mAtramâ (only in enjoyment). This is what categorically stated in
the Brahma-sootra.
The equality in the enjoyment of bliss which the mukta jIva attains
with the Lord is the real mOksha. This is technically called âsAyujyamâ.
There are views held by some that âsAlOkyaâ, âsAmIpyaâ and
âsAroopyaâ states are also mOksha. But these are not supported by the
scriptures. Hence, Swami Deikan says:
âprAmANikanukku ithuvE sAyujya-Sabda-artham.â â One who believes in the
scriptural authority understands the significance of âsAyujyaâ as the
experience of equal enjoyment by the mukta jiva with the Lord as described
above.
In order to understand his, we may have to understand the other states
that are being held as mOksha by others. Some jIvas attain the privilege of
living in the same world as VishNu. This is known as âsAlOkyaâ. Some jIvas
attain very near to VishNu, which is called âsAmIpyaâ. Some attain forms
similar to that of VishNu, which is known as âsAroopyaâ. These are
sometimes called muktas by courtesy (upachAra), as they are very near the
ultimate goal. But they are not really muktas in the true sense of term. This
is explained in the following SlOka, supposedly from Srimad BhAgavatham:
âlOkEshu vishNOrnivasanti kEcit sameepamrucchanti ca kEcidanyE /
anyE tu roopam sadruSam bhajantE sAyujyam anyE sa tu mOksha uktah //â
Meaning:
Some live in the worlds of VishNu; others approach very near to VishNu; others
acquire forms resembling that of VishNu; yet others attain sAyujya with VishNu.
This, alone, is called mOksha.
This SlOka declares that only sAyujya in Paramapadam is mOksha. There
is another authoritative statement from SrI Jitanta stOtram:
âmOksham sAlOkya-sAroopyam prArthayE na kadAcana /
icchAmyaham mahAbAhO sAyujyam tava suvruta //â (JitantA stOtram, 2-36)
Meaning:
âI do not at all beg for the kind of states which are referred to by the
terms sAlOkya and sAroopya. I long, Oh Lord, for sAyujya with You.â
The term sAyujya means the relationship between two who are united in
communion (sayuk). One might be sayuk with another, though only in the common
enjoyment of a certain pleasure. But, in the mOksha, it is the enjoyment with
Brahman in all His modes, excepting the creation etc.
Now, let us see what SwAmi Desikan says futher:
ââthanmai peRutthit than thALinaikkeezhk koLLumappanâ enRu AzhvAr aruLic
ceithAr.â ---
SwAmi Desikan quotes a line from SrI nammAzhvArâs pAsuram in
TiruvAimozhi (3-7-7). This line is relevant to the subject under discussion.
The meaning is:
The Lord takes the prapannas (those who surrender to Him) to SrI VaikuNTam,
accords them their natural form and keeps them under His feet.
By this, SwAmi Desikan makes clear that the mukta jIva does not get equality
with the Lord in all respects, but only in enjoyment of the bliss.
Swami Desikan further explains this:
âippaDi mukthanukkup paramAthma-lakshaNankaLuL onRum vArAmaiyAlE
SEshatvAdikaL nilai niRkaiyAlE kainkaryam upapannam.â -
Thus, the mukta does not acquire any of the characteristic aspects
exclusive to the Supreme Lord but retains only the characteristics of servitude
etc. Hence, performing service is befitting to him. As explained earlier, the
muktaâs communion with the Lord is confined only to experience of the Bliss
as that of the Lord and not in regard to the creation, maintenance and
destruction of the worlds which are exclusive to the Lord alone. Hence, the
mukta jIva enjoys only the position of being a servant under the control of the
Lord in the moksa state. This means that being engaged in service to Him alone
fits with the position of the mukta.
Hence Swami Desikan says:
âithan prArthanaikku ingE ucitamAna kriyApadam adhyAhAryam. âAvihsyurmama
sahajakainkaryavidhayahâ enRArkaLiRE.â --
Accordingly, the finite verb, either âsyAmâ or âbhavEyamâ has
to be suffixed to the word ânArAyaNaâ to get the sense of seeking that
position of a servant through prayer by the prapanna.
In support of this, Swami Desikan quotes from the ashThaSlOkI of SrI
ParAsara Bhattar, âAvihsyurmama sahaja-kainkarya-vidhayahâ (ashThaSlOkI-3).
If this is seen along with the relevant portion of the SlOka, it reads
as follows:
âkAlam sakalamapi sarvatra sakalAsu
avasthAsvAvih syuh mama sahaja-kainkarya-vidhayahâ
Meaning:
âkAlam sakalampiâ -- at all times;
âsarvatra sakalAsu avasthAsuâ â at all places and all states;
âsa avih syuhâ â let happen;
âmamaâ â my;
âsahaja kainkarya vidhayahâ -- all the natural services.
SwAmi Desikan provides yet another quote, this time from the
Tiruvaimozhi of SrI nammAzhvAr:
ââozhivil kAlamellAm uDanAi manni vazhuvilA aDimai ceyya vENDum nAmâ
enRathAyiRRu.â â
AzhvAr cals upon his mind:
âMy mind! Come, let us enjoy performing all types of service to the Lord at
all states and at all times remaining with Him.â
The attitude of serving the Lord should be developed right here while
surrendering to Him. This is the message conveyed by the AchArya, Swami Desikan.
(To continue)
dAsan
anbil S.SrInivAsan
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