The sublime number 12 and the 12th name of the thousand

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Twelve is considered to be a sublime number by the mathematicians.

In

 

mathematics, a sublime number is a positive integer which has a

perfect

 

number of positive divisors (including itself), and whose positive

 

divisors add up to another perfect number. 12 for example is sublime

 

number, because it has a perfect number of positive divisors (6): 1,

2,

 

3, 4, 6, and 12, and the sum of these is again perfect number: 28.

There are only two known sublime numbers, 12 and

 

608655567023837898967037173424316962265783077335188597052832486051279

16

 

91264. Just two sublime numbers among the countless and infinite

groups

 

of integers.Mind boggling isn't it!

All the names of Vishnu in the thousand are by themselves extra

 

ordinary. When Vishnu Himself is far far beyond the ken of even

Brahma

 

the progenitor his names cannot but be supraliminal to us mere

sentient

 

beings. If we were to ask Parasara Bhattar which of the thousand is

the

 

very best name, he would say all and countless more in his patented

 

style.

It comes as no surprise that corresponding to the mathematical

 

sublimity of the number, the twelth name Muktaanaam paramaa gatih is

 

sublime. It forced the peerless Bhattar to extend himself when he

set

 

about elucidating the esoteric meanings hidden in that name,in his

 

magnum opus Bhagavad guna darpana. In " Vishnu Sahasranama with

Bashya

 

of Sri Parasara Bhattar, English translation by Prof. A. Srinivasa

 

Raghavan " published in 1983 by Visishtadvaita Pracharani Sabha

 

fourteen pages, 118 to 131, the maximum among thousand, were needed

to

 

explain the import of Muktaanaam paramaa gatih.

 

A sublime explanation on a sublime name of a sublime number by a

 

sublime preceptor in a sublime language translated to a decidedly

non

 

sublime tounge:

 

 

 

12. The next name says that He, who is thus the Supreme Seshi;

(Master)

 

of all, is the highest goal.

Muktaanaam paramaa gatih:— He who is the Supreme goal for all the

 

Released Souls (Muktas).

 

They are called the Released Souls who once for all and completely

are

 

free from the enshrouding coverings which are

the results of the bondage of the Primordial Matter, nescience,

latent

 

impressions of actions and their fruitions.

 

Here are some passages from the scriptures :—

 

" (The upasaka) casts off his merits and sins (Punya and papa). "

 

" Ever as a horse shakes its hair (to get rid of the dust) he casts

off

 

his sins. "

 

" Shaking off the merits and sins " .

 

" Then the learned upasaka becomes freed from name and

 

form "

 

 

" When he realises God, he is released from all bonds. "

 

" The knot binding the heart is cut. "

 

" They cross this Maya (i.e.Samsara)-(Gita).

 

 

SriNarayanaiya (Mahabharata) teaches :— " Those, who are bereft of the

 

seventeen qualities and actions, give up the

fifteen 'Kalas' (or lores.) and become Released Souls. This is

 

certain. "

 

Note : Seventeen qualities—Five Elements, five Gnanendriyas, five

 

Karmendriyas, mind and time. The sixteen parts (Kalas) are mentioned

in

 

the Prasnopanishad.

 

It has been established in the Scriptures that those, who have been

 

freed from all the shackles of Samsara attain equality

with Paramatma, the Supreme Soul, in regard to the essential nature

 

which is full of unlimited knowledge and Bliss, in regard

to the eight qualities beginning with ''being devoid of all sins "

and

 

ending with " unfailing will " and also in regard to the

enjoyment of Beatitude.

 

" Witnessing the desired objects through his celestial eye and mind,

he

 

is happy. "

 

 

" Becoming devoid of all sins. he attains utmost equality with the

 

Lord. "

" They attain a state of equality with me (like Myself in regard to

the

 

possession of auspicious qualities). "

 

" Badarayana affirms that there is no contradiction between the two

 

statements that the Mukta's essential nature is

knowledge only and that they are endowed with many qualities.This is

 

because of earlier statements according to which the pure soul is

 

bereft of all blemishes, and full of auspicious qualities. "

 

It is further established that the Released Souls attain a

similarity

 

with Paramatma even in regard to their bodies which

are composed of unmixed and supreme Sattva-guna. (Suddha-Sattva).

 

" He becomes one, (he becomes twofold). "

 

" He eats,plays and enjoys. "

 

" He enjoys whatever he desires, assumes whatever form he wants and

 

follows (The Lord). "

 

" The fragrance of Brahman enters into him "

 

 

" The taste of Brahman enters Into him. "

 

" The celestial damsels adorn him with the decorations of the

Brahman

 

Itself. "

 

" Badarayana holds the view that the Released Souls are

in two forms (i.e. with a body or without a body as they like).

It is like the Soma Sacrifice, 'Dvadasaaha' by name, which is to be

 

done for twelve days and which is of two kinds (either with one

master

 

or many masters) or (either for prosperity or for

progeny.)

 

 

Here the word 'muktaanaam' used in the plural number

shows clearly that the Released souls are many and are

different from one another. So do the Scriptures declare.

 

" All become free by the grace of the Paramapurusha. "

 

" The worshippers of Paramapurusha become great and

attain the Transcendent world of Bliss (Paramapada). "

 

" They attain a state of equality with Me in regard to the

possession of auspicious qualities like Myself. "

 

" They attain me. "

 

As it is stated here itself that''He is a witness (Saak-

shee— names 15 and 517) and that He is the object of attain-

ment by the Muktas (Released Souls), it is clear that there is

 

difference between Bhagavan and Released Souls. So do the

Scriptures declare.

 

" When the upasaka sees the Lord as being pleased with

him and also realises His greatness, he becomes bereft of all

sorrow. "

 

" When he understands that the Atma (Individual Soul)

(which is driven about) and He Paramatma, (who drives him)

are different. "

 

" The Released Soul attains the Paramapurusha. "

 

" The Released Soul enjoys all bliss along with the omni-

scient Brahman. "

 

" He attains ths Lord of Supreme Effulgence. "

 

" It is stated that Paramatma is attained by the Released

Soul. "

 

It is also clearly stated in Mokshadharma (Mahabharata):

 

" He is Lord Narayana and He must be known as the

Supreme Purusha and the Inner Soul of all beings. Just as

the lotus leaf is not tainted by water, He is not tainted by any

dirt

 

(i.e. blemish). He, who is the other, is known as Karmatma and is

the

 

victim of bondage and release. He becomes associated with all the

 

seventeen (qualities).

 

Note:—The seventeen qualities are: Five Karmendriyas,

five gnanendriyas, five bhutas, mind and time.

 

From all these, this theory is dispelled by the Sastras themselves,

 

theory viz, that Brahman Itself, circumscribed by a real or unreal

 

upadhi (i. e. a limiting adjunct) becomes a prey to the worldly

 

miseries like the ether circumscribed in a vessel and that there is

 

absolutely no difference in the State of Release between the Supreme

 

Brahman and the released souls. Because of this absolute similarity

 

between the Paramatma and the Jivatmas, statements like, " He who

knows

 

Brahman becomes Brahman Itself " which speak of non-difference

between

 

the two are reconciled with the other view that those two are

 

different. This is in analogy with the statement " This is a cow " in

 

regard to those which have broken horns or without horns. All the

cows

 

under the genus of cows are, called as such though there is an

external

 

difference- some

having broken horns and some not so.In the case of those who say

that

 

there is non-difference, statements which affirm

non-difference and which affirm similarity between Brahman and Jivas

in

 

the state of Release will contradict each other.

 

Aupaadhika-bheda-vaadins (I.e. those who hold the view

that non-difference is the truth and difference is caused by

limiting adjuncts) accept that there is an end to the entity of the

 

Mukta or Released Souls. In that case the state of Release will

cease

 

to be an object to be desired or longed for; again it will be

against

 

the statements that declare the existence of difference in the state

of

 

Release. The supreme similarity (between the Paramatma and the

Mukta)

 

which we have delineated has been described as non-difference. So

 

(Abheda) the non-difference delineated in the Upanishads refers only

to

 

the similarity of the qualities and not to the non-existence of the

 

entity of Mukta as such.)

 

The Vishnupurana explains this as follows :

 

" Tad-bhaava-bhaavam aapannah tadaa asau Paramaatmanaa

 

Bhavati abhedee ... "

tasya- pertaining to Paramatma; bhaavah— qualities like

knowledge, strength etc, teshaam bhaavah - their manifestation;

 

i.e,similarity of qualities. In the interpretation given by others,

the

 

second word 'Bhaava' would be purposeless. " This Mukta (Released

soul)

 

attains a nature which is similar to that of Paramatma. Then he

becomes

 

non-different from Paramatma. "

 

The prohibition of difference in the state of Release has

been indicated to be with reference to the adventitious conditions

as

 

gods and the like (by the same Vishnu Purana as follows)—

 

 

 

 

There is no longer the difference in the form of gods

and the like; that shroud (i. e. Karma, which has been concealing

the

 

similarity between the Jiva and the Paramatma) has been dispelled.

 

 

 

 

This word 'gati' (in the name " Muktaanaam paramaa

gatih " ) has at its end the suffix 'Ktin' in the sense of-the

passive. 'Gatih means attainment. A word in the Accu-

sative case (i.e. objective case) refers to an object which is most

 

desired; and that is the goal of attainment. By this it is shown

that

 

the relationship between the Released Soul and Paramatma, the object

of

 

attainment, is that of servant and master

 

The Vedic Mantras say:

 

" Having attained the Supreme Soul (Paramatma) full of bliss. "

" (The Mukta) follows Him "

" By that path by which Paramatama moves, by the same

path the Mukta goes with Him. This is similar to a young cow

going after its calf or a calf following its mother-cow. "

 

" Like the shadow of an object that goes with the object

 

wherever it goes, "

 

In the same manner (does the Mukta follow the

Paramatma).

 

It is from the Scriptures that we know about the existence

of JiVatma and Paramatma. The same scriptures reveal that

theJivatmais'sesha' or subordinate to Paramatma and that

tills subjection is natural to him like knowledge and other

qualities of his; and in the state of Release this attribute of

subjection is not negatived. On the other hand because of the

removal of obstruction, it becomes manifest.

He becomes endowed with the form natural to him

(which was concealed till now) " says (the Chandogya Upa

nishad).

 

Vishnu dharma also states :

 

 

 

" Just as the radiance of a gem is not newly created

(but only made manifest) when the dirt on the gem is removed

by polishing, so too knowledge and other qualities of the soul

become

 

bereft of Karma. For knowledge and other such

qualities are indeed quite natural to him (and are always

there though latent at some times (i.e. in Samsara). "

 

" Oh! the Ruler of Men! Knowledge and non-attachment

riches and virtue all these fourqualities are eternally present in

the

 

Jivatma who is like Brahman Itself because of his

similarity. "

 

 

The Brahma Sutra also confirms this; " When the Mukta

attains the Brahman, there is the manifestation of his essential

nature

 

which is his own. This is revealed by the use of the word 'svena'

(his

 

own) as an adjective qualifying the noun 'roopena' (his essential

 

nature or form) "

Here an objection is raised: " He attains independence " ;

 

" He becomes a sovereign " , After quoting these texts, the

independent status of a Mukta is established by the following Brahma

 

Sutra; " For that very reason he has none as (his) lord. " Against all

 

this how can it be said that he exists for the benefit of another

and

 

how can the undesirable state of a dependent be predicated about

him ?

 

Dunce! Don't become an object of ridicule. Here the

import of the word 'ananya-adhipatitvam' (he, being without

another master) is that He is under the control of Bhagavan

only, who is His own Master. The domination of other things

like distress and karma over the Mukta has been removed.

This does not mean that he is an 'anaatha' (i. e. one without a

master

 

to save him). If that were the case, the word'anadhipathi' (which

means

 

'without a master " ) would have been used,and not 'ananya-adhipatih

 

(which means 'without another master'). In the case of a wife, being

 

subiect to a greatlyloving husband is not loathsome to her; for we

see

 

that even kings and others are eagerly served and subserved by their

 

sweet hearts and others when they do what is most pleasing to them.

 

Again and again it has been indicated that it is the qualities that

 

occupy a place of importance (and not any thing else). It has been

 

established in the Brahma Sutras that the equality between the

 

Paramatma and the Jivatma is only with reference to the enjoyment of

 

Bliss and excludes the state of being the ruler on the one hand and

the

 

ruled on the other.

 

" The Jivatma is like the Paramatma Himself except with

reference to the activities regarding the Universe, viz. its

creation, destruction etc "

 

" There are clear indications to show that the equality of

the Jivatma and Paramatma is only in the enjoyment of

Supreme Bliss. "

Here are the other texts in support of this view:-

 

Sri Vishnu Tattva:—1. " The Mukta attains complete subjection to

 

Paramapurusha. He gets rid of all bondage

and attains unparalleled freedom. He enjoys all Bliss along

with the Paramapurusha. "

 

" With the Jivatma the state of being a property (that is

possessed) rests and the state of being the owner or possessor

 

 

rests with Paramatma. This is the relationship between the

two. Nothing else appeals to me. "

 

Sri Narayaniya (Mahabharata)

 

" At the end of the observance of our vow, we saw men

with highly auspicious qualities, white, bright like the moon and

 

endowed with all lovely features. Their hands were

joined in prayer at all times, and they were meditating upon

the Brahman with their faces turned towards north east. "

 

" With their hands joined in prayer thay are always happy

and are always repeating the word 'namah' (which means

salutations unto Thee) " .

 

" They have Controlled the sense-organs, and remain

without food. They do not perspire and are always sweet-

smelling. "

 

These and other such texts describe the residents of

Sveta-dvipa (the Holy White Island) and say that they are

endowed with divine features and the like, and they derive

great pleasure in being the Servants of the Lord and in doing

unceasing

 

service to Him. The same is said to be the state and occupation of

the

 

Muktas or Released Souls.

 

This is reiterated by the following text:

 

" The best among the Bharatas! Those men who are

released from here have the same characteristics as those who are

the

 

residents of Sveta-dvipa (The Holy White Island).

 

By the use of the word 'paramaa' (highest) as an adjective

qualifying 'gatih' (goal) (in the phrase 'paramaa gatih) it

should be understood that there are some for whom the goal is of a

 

lower order. Such a goal, which goes by the name of

Kaivalya, is resorted to by those souls who are free from old age,

 

death etc. (Sri Krishna says in the Gita)- ''They resort to me and

make

 

efforts to be devoid of old age and death, "

 

It is stated that such a place of theirs (Kaivalya by name)

is somewhere between samsara (material world) and Parama-

pada (Transcendental word)-

 

" That is the eternal world of those yogins who are satis-

fied with enjoyment of the Bliss of their own individual

soul. " ; .

 

Such is the Supreme Goal of the Muktas. " He is the

Highest means; He is the Supreme Goal. "

 

" He who is the inner Soul of the universe and the highest

goal " .

 

" (They attain) Me, the unsurpassed Goal. "

 

" He reaches the end of the road (i.e. Paramatma). "

" There is nothing greater than the attainment of the(Supreme) Atman " .

Texts like these can be easily got.

 

This exposition on the sublime 12th name nearly covers the whole

gamut

 

of Visishtaadvaiata.

 

-Dr. S.Sundar Rajan, Trichy , 24-06-07.