NOTE: Readers having difficulty in reading the text may need to change their encoding to UTF-8. ----------------- 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 ----------- Share files, take polls, and make new friends - all under one roof. 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