dvādaśāhavadubhayavidhaṃ bādarāyaṇo’taḥ ..4.4.12..

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SUTRA IV. 4. 12.

द्वादशाहवदुभयविधं बादरायणोऽतः॥४.४.१२॥

dvādaśāhavadubhayavidhaṃ bādarāyaṇo’taḥ ..4.4.12..

.. Dvadasha, twelve. ... Ahavat, like days; just as the twelve days sacrifice. …, Ubhyavidham, of both kinds. Badarayanah, Badarayana (thinks), … Atah, for this very reason.

12. For this reason, Badarayana holds that Muktas are of both kinds (they are both bodiless and have bodies), just as the twelve days’ sacrifice (is both an Ahina and a Sattra), — 539.

COMMENTARY

«For this reason», because the Mukta is one whose wish becomes spontaneously realised; therefore, the lord Badarayana opines that the Mukta has both these natures; because the Scripture describes him in both those ways. In other words, he maintains that the Mukta is both bodiless as well as has a body. It is like the twelve days’ sacrifice which becomes a Sattra on the wish of the yajamana, when it is looked upon as a sacrifice having many Yajamanas, and becomes an Ahina when it is looked upon as having a single Yajamana. As this Dvadashaha ceremony becomes a Sattra, or an Ahina, on the mere will of the Yajamana (whether he joins others with him or not), so these Mukta souls have a body or have not a body, on their mere will. The real truth is this that the Muktas, through the force of Brahma-vidya, have turn off all corporal vestures, and have become Satya-sankalpas or beings whose mere will is action. Of these Muktas, there is a class who wish to have a body and they assume a body by the force of their mere will. And with regard to these is the verse of the Chhandogya Upanishad (VII, 26. 2) «he becomes one, he becomes three, he becomes five», etc. But those who have no desire to assume a body, do not get a body, and with regard to them the verse, VIII, 12. 1. of the Chhandogya Upanishad becomes appropriate, and it is said that he is without a body.

Those Muktas, who through their celestial bodies (the Brahmic bodies) always wish to carry out the will of the Supreme Brahman, manifest in their acts the Chit Shakti of the Lord, and with that Shakti they work simultaneously in different places. The Muktas always possess this Chit Shakti, and always follow the will of the Lord.

In the Brihadaranyaka Upanishad (II., 4. 14) it is said:

For when there is as it were duality, then one sees the other, one smells the other, one hears the other, one salutes the other, one perceives the other, one knows the other, but when the Self only becomes all this for the Mukta, how should he smell another, how should he see another, how should he hear another, how should he salute another, how should he perceive another, how should he know another?

The above verse shows that when, in the state of Mukti, the Supreme Self has become the direct worker through the Mukta Jiva, when Hari pervades the Mukta Jiva, with His form of bliss, intelligence and all-pervadingness, and when He has become, as it wore, all the sense-organs of the Mukta Jiva, his eyes, ears, etc., then how should such a Mukta Jiva see another, and with what he should see another, etc? Verily through the energy of Hari Himself, he sees Hari, through the sense-organs which themselves are Hari. Thus the Mukta sees Hari with the organs which are Hari and the life-energy which is Hari. Hence the Shruti says, «When the Self only has become all this for the Mukta, how should he smell another, how should he see another, how should he hear another», etc.

This idea is more explicitly expressed in the Shruti of the Madhyandinayanas which is to the following effect.

That Brahmanishtha putting off this mortal body, and having reached Brahman, sees through Brahman, hears through Brahman, yea, perceives everything through Brahman.

The Smriti also says the same: «where dwell these spirits all of thorn having celestial bodies».

This Sankalpa or will, which blooms out in the Mukta, is to be cultivated from the very time of his earliest practice, and must be understood to be the same will, which he was cultivating during his period of Sadhana. Because the Shruti says, «Yatha kratuh», «as a man wills in this life, so he gets in the next». In fact, the Mukta oven before he gets the state of Mukti, has been constantly willing «May I walk through the feet of Vishnu, or rather I am walking through the feet of Vishnu, I am seeing through the eyes of Vishnu», etc. Since this had been his aspiration, even before Mukti, it becomes realised in the state of Mukti.

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