The freed soul exists in a state of non -separation from the Lord, because of a Scriptural text. — 541.

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SUTRA IV. 4. 4.

अविभागेन दृष्टत्वात्॥४.४.४॥

avibhāgena dṛṣṭatvāt ..4.4.4..

.. Avibhagena, by non-division, by union. … Drishtatvat, being seen in the Scriptures.

COMMENTARY

When the soul has reached the Highest Light, it remains in a state of non-division from that Light, in a state of absorption in that Light. Why? Because it is so seen in the Scripture. In the Mundaka Upanishad (III., 2. 8), we have the following statement:

«As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the Divine Person, who is greater than the great».

The word Sayujya means intimate union, as we find it used in the following passage of the Mahanarayana Upanishad (XXV., 1):

The wise one, who knowing it thus, dies during the northern progress of the sun, attaining to the glory of the gods (i.e., going by the Archiradi Devayana path) gets Sayujya with the sun. But he who dies during the southern progress of the sun, attaining indeed the glory of the Pitris (going by the Pitriyana path), obtains the Sayujya with the moon, in the world of the moon. The wise knower of Brahman conquers these two paths, that of the Sun and the Moon, and because of this (conquest), he obtains the glory of Brahman, yea, the glory of Brahman.

But if Sayujya be the only form of Mukti, what becomes then of the other three forms, for the Scriptures describe four kinds of Mukti, i.e., Salokya, (residence in the same sphere with the Deity), Sarshti, (possessing the same power, station or rank as the Deity), Samipya (proximity to the Deity), and Sayujya? To this we reply, that the other three kinds of Mukti are but modes of Sayujya. The Sayujya Mukti includes all those.

If Sayujya be the constant state of union with the Lord, then, how is it that soul feels the sentiment of separation from the Lord, in the state called Viraha? The soul which is in constant union with the Lord, is incapable of feeling this sentiment of Viraha. But the books describe, that in the highest heaven even, this sentiment is felt; and the Mukta souls appear, now and then, as if lamenting their separation from the Lord. To this we reply, that even while feeling this sentiment, which though painful is yet pleasant, the freed souls feel their union with the Lord internally, for the Lord is never absent from their hearts; and because they are in the world of the Lord called Mahima, and the world of the Lord has been shown to be identical with the Lord. Therefore, the Mukta .Jivas, dwelling in Vaikuntha, are in three-fold union with the Lord, namely, they are in the world of the Lord, which is the Lord Himself; secondly, the Lord is in them, so they can never be unconscious of the presence of the Lord; and thirdly, they are in union with an external form of Lord. It is this separation from the external form of the Lord, that gives rise to the sentiment of Viraha, in the heaven world.

The illustration of the rivers entering the sea, cannot be utilized in maintaining the doctrine of absolute identity with the Lord. The Mukta Jivas, though in intimate union with the Lord, are not identical with the Lord. Though we say, in ordinary parlance, when one water enters another water, that it has become one, yet we know all the while, that the two waters are different internally. If they were not so, then there would be no increase in the bulk of water.

Note: When a cup of water is put into a reservoir of water, the water which was in die cup does not cease to exist, does not become identical with the other water, because it adds so much water to the reservoir, and increases its bulk by that quantity. Thus in the Katha Upanishad (IV., 15) it is said:

«As pure water poured into pure water becomes like that, O Gautama, so the Atma of the Muni, who knows, becomes like that (without Brahman)».

Similarly, in the Skanda Purana also it is said that the union of water with water does not mean absolute identity, but intimate connection.

Adhikarana III — The attributes of the Mukta Soul

Now the author is going to determine what are the blessings which the freed soul enjoys. But before doing that, it is necessary to determine the divine attributes, such as true resolve, (the instantaneous fulfilment of every wish that the soul entertains), and qualities like the same; and the soul’s getting a body of celestial texture. For these are the causes that bring about the enjoyment of blessings. Therefore, the author begins with the determination of the attributes, which the soul shows forth.

Doubt: When the soul reaches the Highest Light, does it manifest itself with certain group of attributes, or is it merely pure intelligence? Or is it both pure intelligence, plus other attributes; because there is no necessary contradiction between them?

Purvapaksha: As a Purvapakshin, the author gives first the opinion of the sage Jaimini.

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