SrI sArasAram --I(53)

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srI:

SrI sAra sAram – I (53)

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I – ThirumantrAdhikAram

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The Significance of ‘nArAyaNanAya’

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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:

“mukthanukkuc conna param sAmyam bhOga mAtratthilE enRu sootrAdi-siddham.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

‘bhOga-mAtram’ (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 ‘sAyujyam’. There are

views held by some that ‘sAlOkya’, ‘sAmIpya’ and ‘sAroopya’ states

are also mOksha. But these are not supported by the scriptures. Hence, Swami

Deikan says:

“prAmANikanukku ithuvE sAyujya-Sabda-artham.†– One who believes in the

scriptural authority understands the significance of ‘sAyujya’ 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 ‘sAlOkya’. Some jIvas attain very

near to VishNu, which is called ‘sAmIpya’. Some attain forms similar to that

of VishNu, which is known as ‘sAroopya’. 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:

“lOkEshu 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:

“mOksham sAlOkya-sAroopyam prArthayE na kadAcana /

icchAmyaham mahAbAhO sAyujyam tava suvruta //†(JitantA stOtram, 2-36)

Meaning:

“I 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:

“‘thanmai peRutthit than thALinaikkeezhk koLLumappan’ enRu AzhvAr aruLic

ceithAr.†---

SwAmi Desikan quotes a line from SrI nammAzhvAr’s 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:

“ippaDi mukthanukkup paramAthma-lakshaNankaLuL onRum vArAmaiyAlE

SEshatvAdikaL nilai niRkaiyAlE kainkaryam upapannam.†-

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 mukta’s

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:

“ithan prArthanaikku ingE ucitamAna kriyApadam adhyAhAryam. ‘Avihsyurmama

sahajakainkaryavidhayah’ enRArkaLiRE.†--

Accordingly, the finite verb, either ‘syAm’ or ‘bhavEyam’ has to be

suffixed to the word ‘nArAyaNa’ 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, ‘Avihsyurmama sahaja-kainkarya-vidhayah’ (ashThaSlOkI-3).

If this is seen along with the relevant portion of the SlOka, it reads as

follows:

“kAlam sakalamapi sarvatra sakalAsu

avasthAsvAvih syuh mama sahaja-kainkarya-vidhayahâ€

Meaning:

“kAlam sakalampi†-- at all times;

“sarvatra sakalAsu avasthAsu†– at all places and all states;

“sa avih syuh†– let happen;

“mama†– my;

“sahaja kainkarya vidhayah†-- all the natural services.

SwAmi Desikan provides yet another quote, this time from the Tiruvaimozhi of

SrI nammAzhvAr:

“‘ozhivil kAlamellAm uDanAi manni vazhuvilA aDimai ceyya vENDum nAm’

enRathAyiRRu.†–

AzhvAr cals upon his mind:

“My 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

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