When there is a body (then the enjoyment is more intense) as in the waking state. — 551.

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SUTRA IV. 4. 14.

भावे जाग्रद्वत्॥४.४.१४॥

bhāve jāgradvat ..4.4.14..

Bhave, in the existence of (the body) …. Jagradvat, just as in the waking state.

14. When there is a body (then the enjoyment is more intense) as in the waking state. — 551.

COMMENTARY

When there is a body, then the enjoyment is, of course, as full as in the waking state. As to the objection of the Purvapakshin, that the objects of enjoyment have no attraction for the Mukta, it is perfectly correct. But as those objects, like sentiments arising on the experiencing of a work of true art, are looked upon by the Mukta as gifts of God, his Prasada, he does not discard them, but on the contrary accepts them eagerly. Hence the objection is not valid. As the Lord Hari Himself is ever full and self-satisfied, yet enjoys the offerings made to Him by His devotees, in order to satisfy the wish of His devotees; and the desire for enjoyment of the Lord is but a response to the wish of His devotees; so there arises a desire in the Mukta oven, to enjoy the objects of desire as the sacred gift of the Lord, as His Prasada; and this is indeed not an ordinary desire but Bhakti. And it should be so understood.

Adhikarana IX — The Mukta is Omniscient

The author now shows that the Mukta is omniscient.

Vishaya: In the Chhandogya Upanishad (VII., 26. 2, see Sutra IV., 4. II. 1).

We have the following:

«The released soul does not see death, nor illness, nor pain. The released sees everything and obtains everything, everywhere».

This shows that the released has knowledge of every object.

Doubt: Is it possible that the released should possess such omniscience or is it not?

Purvapaksha: The Purvapakshin maintains that the released soul has no omniscience, because the Scripture says that it is embraced by the Prajna Self. Thus, Brihadaranyaka Upanishad (IV., 3. 21):

This indeed is his (true) form, free from desires, free from evil, free from fear. Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (Prajna) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form in which his wishes are fulfilled, in which the Self (only) is his wish, in which no wish is felt, free from any sorrow.

Siddhanta: This view is set aside in the next Sutra.

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