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SrI  UpakAra  Sangraham - II (23)
-- 
SAdhanAdhikAram 
--
Section - 8 (6)  
---  
(The Favours being done by the Lord to the mumukShu
 when he leaves the body)
---- 
        In the previous sub-section, SwAmi Desikan described
the favour conferred by the Lord to the prapanna , who
spends his post-prapatti life in the service of the
Lord, by bringing him to the entrance of the
brahma-nAdi in order to enter it for proceeding to His
abode where he will be doing the everlasting divine
service.  In this sub-section, SwAmi Desikan describes
the Lord?s favour to the prapanna by carrying his
subtle body towards His abode:
(6)  cERRilE vizhuntha ciRu makkaLai  pitA 
azhukkudanE  edutthuk koNdu karai-yERumAp  pOlE,
sookShma-shareeratthOdE  sthoola-shareeratthil ninRum
koNdu puRappadum-athuvum -- ivai mumukShuvukku 
utkramaNa kAlatthil  ceyyum upakArangkaL.  
        Now, we shall study this in detail: 
 ?cERRilE vizhuntha ciRu makkaLai  pitA  azhukkudanE 
edutthuk koNdu karai-yERumAp  pOlE? -- Like the father
who picks up his small child who has fallen in to the
muddy soil and carries the child who is dirty out on
to the shore, the Lord takes along with Him the
jIvAtma.  
 ?sookShma-shareeratthOdE  sthoola-shareeratthil
ninRum koNdu puRappadum-athuvum? -- 
        The jIvAtma is accompanied by his senses, mind and
elements, in the subtle state. The Lord lifts the jIva
with his subtle body from the gross body and proceeds.
This looks like a father picking up his child who has
fallen in to the muddy soil and gets it out to the
shore. 
        This description by SwAmi Desikan here helps us to
understand his earlier statement, ?jugupsai paNNAthE?
, in the sub-section (4) meaning, the Lord does not
show any disgust.  The gross physical body is like a
dirty mud. It is common knowledge that no one would
like to touch a dead body as it would be very
disgusting.  The jIvAtma quits his physical body as it
becomes useless. The Lord, SrI KriShNa, speaks about
it in the Gita:
 ?vAsAmsi jeerNAni yathA vihAya navAni gruhNAti
naroparANi /
 tathA shareerANi vihAya jeerNAni-anyAni samyAti
navAni dEhee //?  (2-22)
(As a man discords worn-out clothes and puts on new
ones, similarly the Atma (dwelling in the body)
discarding worn-out bodies gets into other new ones.) 
        It is, therefore, natural that people will treat the
worn-out old clothes with disgust. Leave alone such
clothes, they will not touch even things associated
with them (old clothes). When it is the case with us,
is it not a wonder that the Lord takes the jIvAtma
that is quitting his old body, without showing any
tinge of disgust? That is why Swami Desikan specially
mentioned that He did not show any disgust while
taking out the jIvAtma with his subtle body from the
gross physical body at the time of death.  It is also
fact which one should remember that the Lord, Who is
omni-present, stays even in a dead-body after the
departure of the soul from it. He has no other choice,
as he is present in every bit as antaryAmi! 
He says in the Gita:
 ?sarvasya cAham hrudi sanniviShTO mattah
smrutir-j~nAnam-apOhanam ca /
 vEdaishca sarvair-ahamEva vEdyO
vEdAnta-krud-vEda-vidEva cAham //?    (15-15)
(I am well established in the hearts of all. From Me
come memory, knowledge and their loss too. I am alone
to be known from all the vEdas. I bring into being the
results of the vEdic rituals, and I am alone the
knower of the vEdas.) 
        The Lord is omniscient, all knowing. He induces
consciousness in the jIvAtma, who is in the state of
deep sleep at the time of his leaving the body, to
enable him to enter the Brahma-nAdi. Once he gets into
the Brahma-nAdi, then it is totally a bright day for
all the time to come.  
        SwAmi Desikan describes this in a pAsuram:
 ?nannilamAmathu naRpakalAmathu nannimittham
 ennalumAmathu  yAthAnumAm Angkadiyavarkku
 minnilai mEni vidum payaNatthu vilakkilathOr
 nannilaiyA  nadunAdi vazhikku nadaipeRavE.?  (SrImad
Rahasya-traya-sAram, 27)
(To the prapanna, who departs from the body which is
as transient as lightning, and who is to travel from
the central brahma-nAdi along the beautiful and
shining path of archirAdi, which is free from all
impediments; the place of his departure is itself an
auspicious place; the day of his departure is itself
an auspicious day; the omen and signs that are then
seen are all auspicious; whatever they may be.)  
        SwAmi Desikan sums up in a sloKa:
 ?dahara-kuharE dEvastiShThan niShadvara-deerghikA-
     nipatita-nijApatyAditsAvateerNa-pitru-kramAt /
 dhamanim-iha nas-tasmin kAlE sa Eva shatAdhikAm
     akrutaka-pura-prasthAnArtham pravEshayati prabhuh
//?
(SrImad Rahasya-traya-sAram, 45)
(Like a father who descends into a well of slushy mire
to take out his son that has fallen into it, the Lord,
Who abides in the cave of the heart (dahara), at the
time of our leaving the body, helps us to enter the
nAdi which is the hundred-and-first, so that we may
start on our journey to the City, SrIvaikuNtam, that
is not built by anyone.) 
        SwAmi Deikan concludes this sub-section as well as
this Chapter saying:
 ?ivai  mumukShuvukku  utkramaNa  kAlatthil  ceyyum
upakArangkaL? -- 
These are the favours the Lord does to the mumukShu,
at the time of his departure from the physical body. 
Thus Ends Chapter II of SrI UpakAra Sangraham of SrI
NigamAnta MahA Desikan
---
// SrImathE NigamAnta MahAdesikAya Namah //
// SrImathE Sri LakShmI Nrsimha Divya PadukA SEvaka
SrIvaN shatakOpa
SrI NArAyaNa Yatheendra MahAdEsikAya Namah //

(To continue)
dAsan
Anbil S.SrInivAsan
----------          



      
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