।। चतुर्थोऽध्यायः ।।
।। चतुर्थः पादः ।।
सम्पद्याविर्भावः स्वेन शब्दात् ।। 4.4.1 ।।
When the jeeva has attained the Highest Light, there is manifestation of ITs real nature, as we know from the word ‘in its own’.
The jeeva then attains Liberation as is known from the declaration made in the scriptures.
The Light attained by the jeeva is the Supreme Self as it is obvious from the context.
The jeeva in the state of Liberation exists as inseparable from the Supreme Self, for it is so seen from the scriptures.
Jaimini Maharshi says that as per the scriptural references, the liberated jeeva becomes established in the attributes of the Brahman.
Audulomi Maharshi thinks that the liberated jeeva exists solely as Pure Intelligence or gets established in Consciousness as Consciousness itself, that being its true nature.
Bādarāyana Maharshi thinks that even if it is said that the liberated jeeva exists as Pure Intelligence, on account of the earlier qualities mentioned as scriptural reference, there is no contradiction between the two.
संकल्पादेव तु तच्छ्रुतेः।।4.4.8।।
Through sheer will alone, the ancestors (fathers and others) attain their purpose (come) as said by the scriptures.
अत एव चानन्याधिपतिः।।4.4.9।।
For this very reason, the liberated jeeva has no other Lord to rule over him.
अभावं बादरिराह ह्येवम्।।4.4.10।।
Bādari Maharshi asserts that there is absence of body and organs for the liberated jeevas, for the scriptures say so.
Jaimini Maharshi is of the view that the liberated jeeva possesses a body and sense organs because the scriptures declare the capacity to assume many parts or diverse forms.
Bādarāyana Maharshi considers the liberated jeevas to be of both kinds (with or without bodies and organs), just like the Dvādasāha sacrifice.
In the absence of a body, the fulfilment of desires is possible as in dreams, for this is reasonable.
When the body exists, the fulfilment of desires is just as in the waking state.
प्रदीपवदावेशस्तथा हि दर्शयति।।4.4.15।।
The liberated jeeva can animate different bodies like a flame or lamp, for the scriptures shows this to be so.
The declaration of the absence of all cognition is made based on the view of either deep sleep or absolute union with the Supreme Brahman, for this is made clear by the scriptures.
The liberated jeeva attains all the divine powers except the power of creation, preservation and dissolution of the universe as that lies solely with Ishwara, the subject matter of all texts where creation and others are described, and the liberated jeevas are not mentioned in that connection.
If it is said that the liberated jeevas attain absolute powers on account of the direct scriptural declaration, then it can be refuted, for the scriptures declare that the liberated jeeva attains Him who entrusts the sun and others with their designations and resides in those spheres.
विकारावर्ति च तथा हि स्थितिमाह।।4.4.19।।
And there is another form of the Supreme Lord that is beyond all creation and beings, for the scriptures declare ITs existence in a twofold form.
स्थितिमाह दर्शयतश्चैवं प्रत्यक्षानुमाने।।4.4.20।।
And thus, the perception and inference show that the Supreme Light is beyond the relative.
And also from the indicatory marks in the scriptures about the equality of the liberated jeeva with the Lord that is only with respect to enjoyment.
अनावृत्तिः शब्दादनावृत्तिः शब्दात्।।4.4.22।।
There is no return for these liberated jeevas on the strength of the scriptural declaration to that effect.
।।इति श्रीमच्छारीरकमीमांसासूत्रभाष्यं संपूर्णम्।।
[Brahma Sutras – Chapter 4, Section 4 – Slokas 1 – Slokas 22]
Leave a Reply