navrittih sabdadanavrittih sabdat (~ VedAnta SutrAs 4.4.22, SutrA 555)
(There is) no return (for these liberated souls), on account of the sAstra vAkyAs (to that effect).
(Anavrittih: no return; Sabdat: on account of sAstra pramAnam. Statement is repeated two times for reinforcing the point, as the end of the great work.)
Here, it is said that a muktAtmA never returns to SamsArA after attaining Paramapadam. The SutrakArar’s position is based on the ChandOgyam’s declaration, `na ca punarAvartatE, na ca punarAvartatE’.A pUrvapaksham is raised as to how it can be so. Can’t BhagavAn decide to send the jivAtmA back to samsArA? He is svAtantryan, sarva saktan, avApta samastha kAman and Isvaran. How can we be sure that the jivAtmA never returns?Sri BhAshyakArar answers by stating that SAstrAs describe Bhagavan as blemishless and the abode of countless auspicious qualities, even if he is svatantaran. He is known as sarva~jnan, satya kAman, satya sankalpan, kArunyan, etc. He is the one who endows the chetanan with a body conducive for sAdhana at the time of creation. When the mumukshU attempts to realize his true nature, BhagavAn, out of his vAtsalya gunam, destroys the anAdi-kAla karmAs binding the jivAtmA to samsArA and takes him to paramapadam, where there is nitya kaimkarya prApti and paripUrna brahmAnubhavam. The chetanan becomes a `seidha vElviyar’ (kruta krutyan) and hence will not return to samsArA.
But Bhagavad BhAshyakArar, who never leaves things hanging, provides the final and conclusive explanation, as follows:
“na ca paramapuruSha satyasankalpa athyarTa priyam jnAninam labdvA kadAchith…”
Note the bolded word, `labdvA’. SrI BhAshyakArar’s final statement regarding the matter is – `Having attained the jivAtmA for his own benefit (labdva), Bhagavan does not send him back to samsArA”.Bhagavan draws the jivAtmA, his lost property, to himself and hates to see the jivAtmA indulge in vishayAntarams. He therefore waits for the opportunity to invent some excuse (yAdrschikam, Anushangikam, PrAsangikam) and gives jnAnam to the chetanan. Thus, having worked so hard to recover a lost property, Perumal definitely would never let go of it.Furthermore, the word `labdvA’, indicates the nature of the upAyam undertaken by the chetanan. Being a property of Bhagavan, the jivAtmA has pAratantrya svarupam and does not indulge in self-efforts
Any number of pAsurams reinforce that BhagavAn obtains the jivA for his own benefit, such as,
koNdu ennai vizhunguvan kANil enRu,
ArvuRRa ennai ozhiya ennil munnam
pAriththu, thAn ennai muRRap paruginAn,
kAr okkum kAtkarai appan kadiyanE ( ~Thiruvaymozhi 9.6.10)
This pAsuram states that Perumal `ate’ azhwar before azhwar tried to `eat’ him! This highlights the nature of upAyam and the fact that the jivAtmA is his property. This is the most important pAsuram used for interpreting this sutrA.
gOra mA tavam Seidanan koL ariyEn arangattammAn (~ AmalanAdipirAn 5)
Arangan performed a great penance to attain azhwar.
PadiyAy kidanthu Unn pavaLa Vaay kaaNbEnE (~PerumAl ThirumOzhi 4.9)
The jiva svarUpam as acit paratantran and PurushArtham as existing for his pleasure (pavala vAy kAnbEnE – May I see him smile in joy to receive my kaimkaryams) is delineated here.this statement is the sArArtham of rahasya granthams like Sri Vachana BhUshanam.
Thanks for Shri Srinivasan Swamikal for this posting . வகுளா பரணம் வந்தே --திராவிட பாஷய --ஆழ்வார்கள் வாழி அருளி செயல்கள் வாழி --செய்ய மறை தன உடனே சேர்ந்து
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