SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 57
மோக்ஷதஶையிலும் பே4த3ம் உண்டாகையாலே.
mOksha dhaSaiyilum bhEdham uNdAgaiyAlE.
Meaning
Because distinction exists even in the state of liberation (mOksha).
Explanation
Refutation of the opponent’s interpretation
In the previous sUthram, the opponent argued that the Sruthi passages teach only aupAdhika-bhEdha (differences arising from limiting adjuncts).
piLLai lOkAchArya now refutes that interpretation.
If the distinctions mentioned by the Sruthi were merely due to upAdhis, they would cease when the upAdhis are removed in the state of mOksha.
However, the Sruthi and smruthi continue to speak of distinctions even in liberation.
Scriptural references
The scriptures declare:
सदा पश्यन्ति [rig vEdham]
sadhA paSyanthi
“(They) always behold.”
मम साधर्म्यमागताः [SrI bhagavath gIthA 14.2]
mama sAdharmyam AgathA:
“(They) have attained My likeness / My state.”
मुक्तानां परमा गतिः [mahAbhAratham]
mukthAnAm paramA gathi:
“The supreme goal of the liberated ones.”
सायुज्यं प्रतिपन्ना ये [SvEthASvathara upanishadh]
sAyujyam prathipannA yE
“Those who have attained union (with Him).”
यस्मिन् पदे विराजन्ते मुक्ताः संसारबन्धनैः [katavallee upanishadh]
yasmin padhE virAjanthE mukthA: samsAra bandhanai:
“In that state (or place) where the liberated ones shine, free from the bonds of saṁsāra.”
These passages describe liberated souls while continuing to distinguish them as liberated beings.
Conclusion
The state of mOksha is the state in which all upAdhis have been completely removed (sarvOpAdhi-vinirmuktha-dhaSA).
Since the scriptures still teach the distinction of souls even in that state, the distinction cannot be merely aupAdhika.
Therefore, the Sruthi:
नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्
nithyO nithyAnAm chEthanaS chEthanAnAm EkO bahUnAm yO vidhadhAthi kAmAn
“The eternal one among the eternals, the conscious one among the conscious beings — the one who, being single, distributes (or provides) the desires of the many.”
must be understood as teaching the real distinction among souls (Athma-bhEdha).
adiyen vAsudhEva rAmAnuja dhAsan
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