२२ परिपूर्ण-ब्रह्मानुभवाधिकारः

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CHAPTER - XXII

Paripurna Brahmanubhava Adhikara

In this section. Dcsika describes the great benefit of obtaining the bliss of communion with Paramatman for all time to come, and the unique gain of similarity or ‘Paramasamya’ with the Supreme Paramatman. In explaining this complete experience of the ‘Sarveswara’, the celebrated author is guided by the upanishadic statements, as well as the conclusions of the Brahmasutras, beginning with ‘Karyadhikarana’ (in the third pada of the fourth chapter) and concluding with the declaration of the Sutrakara with the sutra ‘Anavritih Shabdar’ (from Sutra 4-3-6 to 4-4-22).

According to the exposition of the Upanishads, as related to the liberated self and according to the conclusions that are arrived at by the Brahmasutrakara, Desika describes the state of ‘mukti’ as related to a Prapanna to be the same as that of an Upasaka of Brahman. The passage of the Prapanna through the archiradil to the Supreme Abode of Paramatman, and the manifestation of the true nature of the individual self after attainment of the Supreme Paramatman, the eternal bliss of communion with the Lord, the fulfilment of the goal of attaining Paramatman - all these are similar to the attainment of the Brahma-Upasakas.

In the introductory stanza of this chapter, Desika describes all these factors. The Prapanna reaches the Supreme Abode of Paramatman through ‘archiradi’ and not ‘Hiranyagarbha’ or Karya-Brahma, as some schools posit. The abode of Paramatman is described as ‘Vitamasi-Pade’ which means that it is an abode of Suddha-satva’ beyond the material world. The sruti says ‘Tamasah-Parastat’. The Chandogya Upanishad and the Subala Upanishad, describe this abode picturesquely. The liberated Prapanna attains the Lord, characterised by infinite auspicious qualities and who is extolled by the celebrated ‘Purusha-sukta’ and who is the Lord of Goddess Mahalakshmi. Reaching the Lord, being led to his abode by the ‘ativahikas’, the liberated atman manifests his true nature of being characterised by eight qualities as pointed out in the Sutra 4.4.1 - ‘Sampadya Avirbhavah Svena Shabdat’.

The liberated atman realises directly his nature of being an inseparable attribute to the Supreme Lord. He will be manifesting the cight qualities such as ‘apahatapapma’ and others, and he will be of the nature of consciousness or ‘Jnana-svarupa’ also. He will not become mere ‘jnana svarupa’, but will also have the attribute of ‘jnanam’ - jnana gunaka’ as decided by the Sutrakara in Sutra 4-4-7. ‘gayatricerca a cfartej akırm:’ | The view point of some, that the liberated will be mere consciousness, has been set aside by the Sutrakara. He will attain supreme similarity in his nature and attributes with Paramatman and, he will no more be returning to this world -

वितमसि पदे लक्ष्मीकान्तं विचित्रविभूतिकं सचिवगमितः संपद्याविर्भवत्सहजाकृतिः । स्फुट तदपृथक्सिद्धिः सिद्ध्यद्गुणाष्टकतत्फलो भजति परमं साम्यं भोगे निवृत्तिकथोझ्नितम् ॥’

Desika explains the state of a liberated soul as follows, 1. The mukta or liberated atman experiences the Supreme

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Lord characterised by all his infinite forms, qualities, glories and functions in all places, at all times, in all states, without any exception. The experience is equal to him and the Supreme Paramatman, and that is mentioned by Sruti as ‘Parama-Samya’. All the ills of samsara have vanished. “The attainment of Paramatman which is of the form of unequalled infinite happiness is the one terminal and sure remedy for all the ills of samsara” -

“Artillerlemichoti भेषजं भागवत्प्राप्तिः एकान्तात्यन्तिकी मता” ॥ It may be asked, how are the other objects related to Paramatman, enjoyable to the mukta? The analogy of the queen and the king is given here. While the king is ‘bhogya’ to the anointed queen, all objects of enjoyment and instruments of enjoyment that are agreeable to the king, become enjoyable to the queen also. Similarly, all objects that are inherently related to the Paramatman, become equally enjoyable to the mukta also, to whom Bhagavan is a cherished object of enjoyment. The Srutis and Smritis declare that the Supreme Paramatman is ‘parama-bhogya’ as characterised by all attributes. The Alwar says, “the lover does not leave enjoying the lotus eyed Paramatman, the Lord of the two vibhutis, even a little.” That means, the mukta immerses himself in the bliss of communion with the Lord fully, and he does not miss Him even for a fraction of a second, while enjoying the Lord with all his glory. “He does not see any other thing, he does not hear any other thing, he does not know any other thing”. ‘यत्र नान्यत् पश्यति नान्यत् श्रृणोति नान्यद्विजानाति स भूमा’

(71.3. 7-24-1) The term Paramapada signifies the essential nature of Paramatman or ‘Bhagavar-svarupa’, as the attainment of Bhagavan is ‘parama-prapya’, as it is infinitely pleasing. Similarly, the particular abode where the mukta obtains ‘paripoorna-anubhava’ of bhagavat-svarupa’, also becomes a cherished place, and most celebrated; so, the particular abode, where he obtains this unique divine experience is also designated as ‘parama-pada’.

The essential nature of the mukta also is called as ‘parama-pada’, because he is the ‘ashrayal or resort for that. unique experience or Paramatman. The muktatman is the vibhuti of Bhagavan, and of the nature of consciousness and bliss, as he also is an object of experience as the ‘ashraya’ for divine experience; his essential nature is also called as parama-pada’.. Thus, the term ‘parama-pada’ signifies all the three viz. Supreme Paramatman, the object of experience; the abode where that experience is gained and the muktatman who is the experiencer and the ‘ashrayal of that

experience.

This is in accordance with what Bhagavan Ramanuja says in Vedartha Sangraha –

क्वचित् परस्थानं च परमपदशब्देन प्रतिपाद्यते । क्वचित् प्रकृतिवियुक्तात्मस्वरूपम् । क्वचित् भागवत्स्वरूपम् ॥

It may be asked, how the objects in the mundane world, the ’lila-vibhuti’ of the Lord, that are perceived directly as

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disagreeable, and that are ordained in the Shastras.as things that are to be discarded, become ‘bhogya’ to a mukta? The answer to this question is, that even those objects that were disagreeable to him, while he was imprisoned in matter, become ‘bhogya’ to him, as the aspect of disagreeability has been terminated when he is liberated. Desika gives two examples here -

Milk which is agreeable to all, becomes dis-agreeable and distasteful to one, who is affected by bile. The same person finds milk agreeable to him, when the defect of the bile (pitta) is cured.

Another example is given by Desika for this. A prince who is put into the prison of the monarch, finds that the prison is disagreeable to him; but, when the king releases him from the prison and makes him experience happiness equal to him, the prince does not find the prison disagreeable. He considers it as a vibhuti of his father.

Similarly, when the atman is in this world, according to his past karma and when he is deprived of the communion of the Lord, he finds the objects of this world as totally disagreeable or slightly agreeable. But, all these objects of this ’lila-vibhuti’ become included in the group of objects of immense joy, when he is liberated from this world, and when he is having incessant communion with the Lord. It is on account of the will of the Lord that the objects of this world are disagreeable (pratikula) or slightly agreeable (alpanukula) for those who are bound by karmas and they are cver agreeable to those who have got rid of the bondage of karma and who have gained Paramatman. The statement of the Sruti that whatever the ‘Mukta’ desires becomes actualised and that he will be sporting with damsels and others; and that he will be cacing, drinking and seeing his forefathers and others, is to be understood that they are not the results of his karma (Karma Phala); but, they are actualised on account of his own desire, which will be in accordance with the desire of the Lord and so, they are all included in the stream of experience of pure kainkarya to the Lord – ‘Kevala-Kainkarya’ of the form of the stream of divine experience. So the ‘Prapti’ or attainment of Paramatman is to be understood as ‘यथाभिमत कैंकर्यपर्यन्त SIE :’!

i.e., complete experience of Brahman extending upto kainkarya, as desired.

When a person gains this ultimate object of divine experience once, it will not come to an end at any time. Various authorities like - ud i 14 za rada ufa:’

“The upasaka of Brahman attains that Supreme Abode from which he never more returns”;

“Having attained me, the aspirant does not take birth again in this world of sorrow”;

मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते “There will be no re-birth after attaining me.” यदा स केवलीभूतः षद्भिशं अनुपश्यति । तदा स सर्वसिद्धत्वात् पुनर्जन्म न विन्दति ॥

“When the mumukshu, getting rid of the contact with the matter, witnesses the Supreme Lord, the twenty sixth entity, he attains his true nature, and never more be born in this world again.”

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The Alwar says, “Having uttered the holy Mulamantra with the mouth, and folding one’s hands on the head with reverence, and if one goes to the abode of that Lord, He will not allow him to go back even on bail.”

If at times, he enters into this world of ‘samsara’, at the behest of the Lord, and if he moves here at will, he will not be deprived of the bliss of divine experience of the Lord at any time, and as he experiences the Lord without any diminution, it is to be known that it is not re-birth.

It is not definitely known from what final body, one gains this kind of infinite divine experience. It may be from the body of a human being or from the body of a god. There is liberation even for the four-faced-Brahma and others. The variations of high and low that exists in the mumukshu state, do not follow in the state of liberation. The Mundaka Sruti expressly describes that all the liberated will attain ultimate equality with the omnipotent Ishvara. The statement of some people that there will be diminution in experience of bliss in respect of mumukshus, who have ‘Achara Vaikalya’ or ‘imperfection of religious behaviour’, is not affirming variation in divine experience after liberation. But, there may be such diminution of divine experience that occurs before he is liberated. There may be only difference in respect of time in gaining that liberation.

The designation of ’liberated’ that is given to the people who have gained ‘Salokya’ or ‘Sarupya’ in other worlds of pure sarva, is given on account of the fact that they are nearer to perfection. The statement -

“Slony fabunfa l l समीपमिच्छन्ति च केचिदन्ये ।

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Essence of Srimad Rahasyattaya Saram

अन्ये तु रूपं सदृशं भजन्ते

Heyvela H 39: 11” makes this point clear. The ‘Sayujya’ or attainment of equality in auspicious qualities and others that is attained in ‘Paramapada’ only, is verily ‘Sayujya’. The other terms like ‘Salokya’ and others are included in the ‘Sayujya’ and there is perfect equality in ‘Sayujya’.

‘Sayuk’ is one who enjoys together (with Brahman), himself being an enjoyer. In the object of experience viz., Brahman, characterized by all his vibhutis, both Brahman and the liberated become enjoyers and so the liberated atman is called ‘Sayuk’. Both Brahman and the Mukta are enjoyers and both of them enjoy Brahman with all his vibhutis. If a question is asked, why the Sruti uses the word ‘Sarstita’ along with ‘sayujya’, the answer is like this:

The term ‘sayujya’ signifies that the object of enjoyment is the same for both. The term ‘sarscita’ signifies that there is no difference in the degree of experience of that object.

सायुज्यमुभयोरत्र भोक्तव्यस्याविशिष्टता । सार्टिता तत्र भोगस्य तारतम्यविहीनता ।

The liberated self, though does not engage himself in the process of creation of the worlds and others, derives equal delight in the creative functions of the Lord. Desika gives the analogy of a father engaged in agriculture, shares the result of his labour with his sons, who are not toiling in the fields. The ‘Rasa’ or Supreme Joy that is derived from ‘jagadvyapara’ of the Lord, is equally enjoyed by the Mukta, who is witnessing the wonderful deeds of the Lord. The view that ‘Sayujya’ means oncncss of Paramatman and the Jivatman, has no support anywhere.Paripurna Brahmanubhava Adhikara

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Hrnce do uryw ac ail:’ says the grammarian Shakatayana. The word ‘Sayujya’ has not the connotation of oneness. Moreover, the duality texts affirm difference only between Jivatman and Paramatman. The terms that are used by Lord Krishna in the Gita, are ‘Samyam’ and ‘Sadharmyam meaning equality. When a drop of pure water is dropped into pure water, it becomes Jigcr’ i.e. similar to that and never aca i All these authorities establish that the liberated atman co-exists with Paramatman enjoying the supreme bliss of His communion for all time to come.

The unique characteristics of Paramatman never happen to the liberated atman. The Muktatman is ever supported, and ever ruled over by the Paramatman and is used to serve His purposes alone, for all time to come.

‘Jagatkaranatva’ or being the cause of this universe, ‘Mokshapradarva’ or granting liberation to the atmans, ‘Sarvadharatva’ or being the support of all entities other than himself, ‘Sarvaniyantratva’ or being the ruler of all other entities, ‘Sarvasheshitva’ or the fact of being served by all other entities, ‘Sarvashariratva’ or being the innerself of all entities, ‘Sarvashabda-vachyatva’ or being the import of all terms, ‘Sarva-veda-vedyatva’ or being the one that is known from all vedas, ‘Sarvaloka-sharanyatva’ or being the redeemer of all people in all worlds, ‘Sarva-mumukshu-upasyatya’ or being the object of meditation for all mumukshus, Sarva Phala-Pradatva’ or the fact of granting all fruits of all actions, ‘Sarva-Vyaptatva’ or the fact of pervading everything, ‘jnananada-Swarupatva’ or being of the essential nature of knowledge and bliss, ‘Lakshmi-sahayatva’ or being the consort of Goddess Mahalakshmi - all these characteristics are uniquely associated with Paramatman alone exclusively just like the ‘chatra’ and ‘chamara’ (the royal umbrella and the royal chauri) of the king.

As established in the vedanta sutras and as explained by Bhagavan Ramanuja, Desika expounds that there is no possibility of the liberated to be re-born in the material world. The Muktatinan experiences everything as ensouled by Brahman and there is no occasion at all for experiencing This pure nature aloof, and as he has directly realised the defects of other objects of life, it cannot be doubted that the Muktaman returns to this world by his own desire. As the wisdom gained about the three entities viz. the chetana, achetana and Ishvara, and as regards the objects to be discarded and objects to be entertained, has now become fully established and expanded, it cannot be doubted that he might return to this world on account of his ignorance. The extension of knowledge of the form of love towards the Lord, called as ‘bhakti’, which has arisen in him, has become strengthened and fulfilled on account of directly experiencing the unique form, qualities and other characteristics of the Lord, on account of which his intense love towards the Lord has swelled, and so the all independent Lord will not make him born in this world by his mere ‘sankalpa’. As he is not subordinated to Shastra at the state of liberation, there is no fear of transgressing commands of the Lord. As what pleases the Lord, will be the desire of the Mukta, and so, there is no ‘Viparita Anushtana’ or committing the fault of going against the desire of the Lord; on account of all these factors and on account of the infinite affection that the Lord has for the liberated, there is absolutely no doubt about the non-return of a liberated self to this world. He will be cternally enjoying the supreme joy of divine communion for all time to come.