171
CHAPTER - XVI
Purushartakastadhikara
In this section, it is expounded that service unto the preceptors and the godly ones, the Bhagavantas, that is ordained in the shastras, is the culmination of ‘bhagavat kainkarya’ or loving service unto the Supreme Lord. It is pointed out that his subservience to the Lord, results in his subservience to the devotees of the Lord also, on account of the very will of that Supreme Lord, who is the Master of all, and who is the one independent Reality who can ordain all others to follow his commandments. He is capable of commanding his dependents to be subservient to His own devotees, who are supremely dear to him. As it is pointed out in the statement ‘T G 46 TAYTAY Grafy falsa:’ which means “my devotees and their devotees are to be worshipped with all regard.” Such kind of service to the godly ones, pleases the Lord immensely and it is His supreme intention.
As the nityas and muktas render loving service unto the Supreme Paramatman by directly knowing His wish and cause Him delight, a prapanna who is a kritakritya is required to know the intention of the Lord through the shastras and render loving service unto Him so long as he is placed in this world. When one ponders over the wish of the Lord it is understood that service unto the Bhagavatas is most pleasing to Him.
Of the four objects of life the supreme purushartha is the attainment of Paramatman or Supreme Brahman. The liberated enjoys in full measure the bliss of Divine communion. The Upanishads, the Gita as well as the Bramhasutras expound that the mukta gains parama samya or equality with Brahman. ‘I RUR’ | The Alwars describe that the highest object of attainment is the attainment of cternal service to the Lord. It is explained by masters that the ecstasy of divine communion overflows in the form of loving service to the Lord. Bhagavan Ramanuja mentions in the gadya that the highest object of attainment is Nityakainkarya - Ary T ‘, ‘Art fotoatt hafa’ This Bhagavat kainkarya extends upto Bhagavata kainkarya. 1. It is understood from a number of scriptural authorities,
that service unto the devotees of the Lord is the
abhimata’ or desire of the Lord. ‘Of all worships, the worship of Lord Vishnu is greater; but, greater than the worship of Lord Vishnu, is the worship of the Bhagavatas or the godly ones. आराधनानां सर्वेषां विष्णोराराधनं परम् । तस्मात्परतरं प्रोक्तं तदीयाराधनं परम्।
“I have great affection towards the devotees of my devotees. Therefore, one should render significant service to the devotees of my devotees”.
“मम मद्भक्त भक्तेषु प्रीतिरभ्यधिकाभवेत् । तस्मात् मद्भक्तभक्ताश्च पूजनीया विशेषतः”।
The Lord says “In whomsocver there is devotion which is of the folowing eight forms, even if he is of the lowest birth, he is to be considered as a great Brahmin, a muni, one who has conquered over his senses, a learned man, to him should be given supreme knowledge and from him should one gather knowledge. He is verily worshipful as I am.”
Purushartakastadhikara
173
The eight-fold devotion mentioned above, are as follows: 1. Affection towards my devotees 2. Supporting my worship 3. Supreme love in hearing my divine sports 4. Experiencing with ecstasy my divine actions, shedding
tears of joy, speaking in a choking tone 5. Making an effort to worship me 6. Avoiding any kind of show in relations with me 7. Remembering me incessantly 8. Not exploiting me for maintaining his livelihood.
मद्भक्तजनवात्सल्यं पूजायां चानुमोदनम् । मत्कथाश्रवणे भक्तिः स्वरनेत्राङ्ग विक्रिया ॥ स्वयमाराधने यत्नः ममार्थे डम्भवर्जनम् । ममानुस्मरणं नित्यं यच्च मां नोपजीवति ॥ भक्तिरष्टविधा ह्येषा यस्मिन् म्लेच्छेपिवर्तते । तस्मै देयं ततो ग्राह्यम् स च पूज्यो यथा ह्यहम् ॥
Loving service unto the Bhagavatas, is verily stated to be service unto the Lord himself. A person who has understood the supreme nature of Paramatman, realises that the Lord himself is the innerself in all. He realises that the worship he renders to the Bhagavatas, is really worship to the Supreme Lord himself.
सर्वभूतान्तरात्मानं विष्णुमेव यजन्ति ते ।
As regards a ‘paramaikanti’ or a supreme devotee who has realised the Paramatman alone as his ‘upaya’ and ‘upeya’, 22
the Lord considers him to be his own self., as he says ‘ज्ञानीत्वात्मैव मे मतम्’। So, the intention of the Lord is that the devotee is his own self and so any service done to the Bhagavatas pleases immensely the Supreme Paramatman.
Subservience to the Bhagavatas is of two kinds viz. directly and indirectly. As the Lord happens to be having the devotee as his ‘sheshin’, so ‘sheshatva’ is direct and indirect. So even his service to the Bhagavata will be both direct and indirect. The Bhagavan has ‘Bhaktadvara Sheshitva’ and so this is ‘sadvaraka’ or indirect also.
The subservience to the Lord, culminates in sub servience to the Bhagavatas, according to the intention of the most Supreme Paramatman.
The Supreme Lord can command his devotees to subserve anyone, according to his pleasure. He makes his devotees serve other devotees according to His desire. Tiruppanalvar says “The Lord has made me subservient to his ardent devotees.” A king has freedom to adorn his subordinates or his elephant or horse with the garlands and ornaments that he wears. What devotees pray for is that they should attain subservience of those that are subservient to the Lord. So, this kind of fitness to be ucilised according to the desire of the Lord is eternal and so, Bhagavata-seshatva is the culmination of Bhagavat-seshatva.
Subservience to the Bhagavaras is actualised in two ways - firstly, on account of the fact of their being Bhagavatas and as such subservience to the devotees is desirable to the Lord. This is ‘swarupa-prayukta’. Secondly, this kind of subservience to the Bhagavatas, may happen on account of the knowledge related to the virtues of such a
Purushartakastadhikara
175
Bhagavata. This is resulting out of one’s own free will. As Lakshmana said ‘गुणैः दास्यं उपागतः’ - as a younger brother to Rama, he was subscrvient to him by nature; on account of the auspicious qualities of Rama, Lakshmana became subservient to him by his own desire. This subservience to Bhagavatas reaches such a level that one considers oneself as disposable by the Bhagavatas, according to their will.
The ‘dasatva’ that is evolved with love towards the Lord on account of the auspicious qualities of the Lord as well as in respect of the Bhagavatas will be the cause of ever enhancing joy. The Lord causes ‘Sheshitva’ to all Bhagavatas by virtue of his independent will. To these Bhagavatas he causes ‘Bhagavata sheshatva’ also according to their desire. They attain ‘Sheshitva’ by virtue of becoming worthy of being disposed of by the Lord according to His will. They attain their purushartha to the maximum limit as the ‘Bhagavata Sheshatva’ and ‘Bhagavata Kainkaryam’ desired by
them become fully realised.
The Lord becomes highly pleased by making these devotees mutually sheshas and sheshins. By this the Lord attains ‘Ishvaratva’ and ‘Bhoktrutvam’. As these devotees realise that this kind of sheshatva and sheshitva that they have gained is subservient to the bhoktrutva of the Lord, they will have realised the culmination of thier ‘Purashartha’
Periyalwar expresses that the Bhagavatas are authorised to sell or purchase him, as he is totally subservient to them.
A question may be asked whether the Bhagavata Sheshatva is ‘swabhavika’ or an aspect of his essential nature or ‘oupadhika’ or conditional. It may be said that this is natural to the jivatman, as this continues even in the state of 1
release for all time to come as pointed out in the statement ‘farantiaisa Tc+4 tahdi’ etc. Similarly, this is conditional also, as it is on account of the particular awareness of their relationship with Supreme Paramatman ‘भगवत् संबन्ध ज्ञानविशेष निबन्धनम्।
When the Bhagavatas are subservient to the Lord and as Bhagavatha-Seshatva is common to all, if one is considered as ‘seshin’ and in the same way he also considers the other as his ‘seshin’ i.e. if this relationship is mutual, will it not be contradictory? How can one be a seshin and a sesha at the same time?
Desika points out that there is no contradiction in this mutual relationship. According to the will of the Lord, this will be mutually subsisting for the excellence of each other. This kind of subservience or ‘dasatva’ which happens on account of the love of the Lord, is the cause of supreme joy to both. Dasatvam or subservience, in respect of the Paramatman and in respect of the Bhagavatas, is a source of supreme bliss. All this is desired by the most Supreme Paramatman and he enjoys immensely by ruling over the devotees in this manner. All this is subservient to the experience of the Supreme Paramatman.
The Purusharta kashta or the ultimate limit of the supreme object of life to be attained, is thus described as Bhagavara-Shesarva and a kritakritya who has entrusted the burden of his protection to the Lord, will lead his life devoted to the service of the Lord and his devotees.
He lives a life of self abnegation which will be a graceful gift granted to him by the Lord, and he considers that all this will be only for the pleasure of the Lord.