anāvṛttiḥ śabdādanāvṛttiḥ śabdāt ..4.4.22..

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SUTRA IV. 4. 22.

अनावृत्तिः शब्दादनावृत्तिः शब्दात्॥४.४.२२॥

anāvṛttiḥ śabdādanāvṛttiḥ śabdāt ..4.4.22..

… Anavrittih, no return, Shabdat, on account of the Scriptural statement. … Anavrittih, no return… Shabdat, on account’ of the Scriptural statement.

22. There is no return (to Samsara for the Mukta) because of the word of God; yea, there is no return, because of the word of God — 559.

COMMENTARY

He who has reached the world of the Lord, by devotion to Him, accompanied by a knowledge of His qualities, never comes back from it to Samsara. Why? Because of the World. Because there is this scriptural statement in the Chhandogya Upanishad (IV. 15. 6):

He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path do not return to the life of man, yea, they do not return.

To the same effect is the following verse of the Chhandogya Upanishad (VIII., 15. 1):

He verily thus passing his life, attains on death, the world of Brahman, and never returns therefrom; yea, never returns therefrom.

To the same point is the following Smriti text:

Having come to Me, these Mahatmas come not again to birth, the place of pain, non-eternal; they have gone to the highest bliss.

The worlds, beginning with the world of Brahma, they come and go, O Arjuna, but he who cometh unto me, O Kaunteya, he knoweth birth no more. (Gita, XVIII, 15, 16).

Nor indeed can it be feared that the Supreme Lord, the blessed Hari, will ever wish to throw down from His world, His servant, the Mukta, or that the Mukta would ever wish to leave his Beloved. For has not the Lord said in the Gita» (VII., 17): «I am supremely dear to the wise and he is dear to me».? Or does not the Bhagavata Purana also say, «Sadhavo hridayam mahyam sadhunam hridayam tu aham». «I am the heart of the Sadhus, and the Sadhus are verily my heart» Thus there is excess of reciprocal love between the two, leaving no room for any such doubts, unworthy both of the Lord and His Devotee. Also in the Bhagavata Purana, we have the following:

Those who leaving aside wives, sons, houses, lives and riches sought shelter in me, how can I allow myself to desert them?

A clean-souled man never leaves the feet of Shri Krishna, just as a traveller who has reached his home after undergoing all sorts of trouble, does not leave it.

Thus, on the one hand, the Lord has the strong determination not to leave his devotees and, on the other hand, his devotees have an equally strong love for Him, which does not allow them to leave Him.

To sum up, the Lord never abandons His own extremely beloved children, who are a fragment of his own essence, after having brought them to His home, and after having washed away their ignorance, which had caused them to turn their face from the Lord. More so, when it is remembered that the promises of the Lord are over true, that His resolutions are never frustrated, that He is an ocean of protecting kindness for all those who take shelter under Him, and that He is the Lord of all. Such a being will never renounce his devotees, who have abandoned everything.

The Jiva also, on the other baud, whose quest was ever happiness, and who had constantly boon deluded by a show of it in the shape of wives, children, etc, and who had passed innumerable lives in the pursuit of these false pleasures, will not leave that infinity of true joy and wisdom, the best friend and master, the most merciful, when he has found Him through the grace of the good teacher and through the arising of his good fortune. The soul, when it has once found its origin, never has any desire left for things other than the Lord and follows Him alone and never wishes to be away from Him. This is not a question for logical arguments, it is a matter learnt through the Scriptures alone and must be so believed, whose solo authorities are the Scriptures.

The repetition of the Sutra indicates that the book has come to an end.

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