SrI UpakAra Sangraham- II (23)

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SrI UpakAra Sangraham - II (23)

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SAdhanAdhikAram

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Section - 8 (6)

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(The Favours being done by the Lord to the mumukShu

when he leaves the body)

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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

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// 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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