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srI:
SrI UpakAra Sangraham - III (11)
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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 showed how the Lord derives
great happiness in the mukta-jiva enjoying the bliss in equal measure as He
does. In that way, SwAmi Desikan confirmed that this sAyujya mukti is not
oneness by saying that the Lord is happy that the mukta-jIva is also happy
which means both have not become one as some vedantins have built their theory
of advaita. Now, in this sub-section, Swami Desikan deals with it in another
angle:
(viii)
âkOlatthirumA-makaLodu unnaik koodAthE
cAlap pala nAL adiyEn innam thaLarvEnO?â
enRu iruntha ivanaip piNai kodukkilum pOkavottAthE iruntha
niratishaya-Ananda-anubhava-pareevAham nityamAmpadi nadatthumathuvum--
-- ellA munivum theernthu, ciRaikkoodatthil ninRum puRppadaviTTa
rAjakumAranukku sthiramAna yowvarAjyam kodukkumAp pOlE irukkiRa â
pradhAna-upakAra-vargam.
The quote which is from a verse from Thiruvaimozhi, is selected by
Swami Desikan to emphasize that even the mukta-jIva had not aspired for oneness
with Brahman but desired to be with the Lord in the company of His Consort, SrI:
âj~nAlatthoodE nadanthum ninRum kidantirunthum
cAlappala nAL ukanthORum uyirkaL kAppAnE
kOlatthirumAmakaLOdu unnaik koodAthE
cAlappala nAL adiyEn innam thaLarvEnO?â (ThiruvAimozhi, 6-9-3)
(You walked on this earth, showed Your postures of standing, reclining and
sitting in order to protect the beings who cannot survive without seeing you
even for a second. Now, I am in the same position having an unquenched desire
to see you along with LakShmee. I am becoming weaker and unable to sustain
myself without seeing You. How long am I to wait like this?)
Similarly was this mukta-jIva once longing for witnessing the Lord
along with His Consort. Now that he has attained Him, can He allow him to leave
Him? As the jIvaâs longing for Him multiplied several times, the love for him
also similarly grew in the mind of the Lord. In fact, the Lordâs love for
this jIva is more than that of jIva and hence, He cannot remain without him. In
order to show the Lordâs anxiety, Swami Desikan describes the situation in
which the Lord is placed:
âivanaip piNai kodukkilum pOkavottAthE iruntha
niratiSaya-Ananda-anubhava-pareevAham nityamAmpadi nadatthumathuvumâ â
The Lord does not allow him to leave him even if the mukta gives all
assurances that he will return to Him. He will not allow him to leave even if
he places his Mother, SrI LakShmee as a security. This is the message being
conveyed by this expression. Why does He do so?
âniratiSaya-Ananda-anubhava-pareevAham nityamAmpadi nadatthumathuvumâ â
The bliss which the mukta-jIva has started enjoying has no parallel nor
superior similar to the Lord Who is âoppAr mikkArai ilaiyAya mAmAyanâ â
the wonderful Lord who has neither an equal nor a superior. The Lord does the
favour which is the final favour after the mukta-jIva attains Him, by making
this unparalleled Bliss a permanent one. It is flowing like a flood and has no
end. The Bliss enjoyed by the mukta will remain for all the time to come. As
Time has no control in the nitya vibhooti, it is static there. There is no
question of next moment or even a second, not to talk of tomorrow. It is
present, present and present alone. Mukta has forgotten his past too and there
is no worry about future. Nityam, nityam and nityam alone. In that situation,
where is the question of his leaving? Even if he wants, the Lord will not allow
it. That is the message of the very final Brahma Sootra:
âanAvruttih SabdAt anAvruttih SabdAt //â (4-4-22)
(There is no return, there is no return, because so say the scriptures.)
Here, Scriptures means the will of the Lord as it is He Who propagated
the vEdas. So, where is the question of Himself violating this code? Even if
His Consort who is the most dear to Him recommends, He will not yield.
SrI PeriyAzhvAr says:
âthannadiyAr thiRatthakatthuth thAmaraiyALAkilum cithakuraikkumEl
ennadiyAr athuceyyAr ceythArEl nanRu ceythAr enbarpOlum
mannudaiya vibeedaNaRkA mathiLilangaith thisai nOki malarkkaN vaiththa
ennudaiya thiruvarangaR-kanRiyum maRRoruvarkku ALAvarE?â (PeriyAzhvAr
thirumozhi, 4-9-2)
(Even if SrI Who resides in Lotus, complaints against His devotee, He will tell
her, âMy devotees will not commit any mistake, even if they do it, it will be
for good only.â)
Hence, there is no question of His allowing the mukta to leave Him.
And, of course, the mukta will also not think of leaving Him, as he has already
joined, in the Paramapada, the eternal devotees who are witnessing the Lord
continuously without even a wink, as stated in this Vedic passage that is
recited in our temples daily:
âtadvishNO paramam padam sadA paSyanti soorayah diveeva cakShurAtatam /
tadviprAsO vipanyavO jAgruvAm sassamindhatE ,
vishNOryat paramam padam //â (Rg vEda, 1.22.20)
(With their broad eyes, the nitya sooris are witnessing for ever that highest
abode of ViShNu; they are the sages uttering vEdic mantras, ever awake, keeping
the highest abode of ViShnu bright.)
SwAmi Desikan ends this sub-section:
âellA munivum theernthu, ciRaikkoodatthil ninRum puRppadaviTTa
rAjakumAranukku sthiramAna yowvarAjyam kodukkumAp pOlE irukkiRa â
pradhAna-upakAra-vargam.â
Thus has been the series of excellent favours conferred by the Lord on
the mukta, just as an Emperor grants the status of Crown-Prince to his son who
has left the prison house, with all the sufferings having gone. The prince will
have this position of Crown Prince stable.
Similarly the mukta-jIva also enjoys this unique position for ever to
come, after he left the miserable samsAra once for all, and attained the
Lordâs feet.
(To continue)
dAsan
Anbil S.SrInivAsan
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