Nityasamsaaris – Those Who Don’t Get Moksha

( The English translation is available at the end of this article)

கர்மத்தினடியாக கிடைக்கும் ஸுகம் நாசத்துடன் கூடியது என்பதை அறிந்த ஜீவர்களுக்கு மோக்ஷத்தில் ஆசை பிறக்கும். பிறகு உபாயத்தை அனுஷ்டிக்க ப்ரவ்ருத்தி வரும், உபாயத்தை அனுஷ்டித்து மோக்ஷத்தை அடைகிறார்கள் என சாஸ்த்ரம். இங்கு எழும் கேள்வி,– லோகத்தில் மோக்ஷத்தைப்பெறாத நித்யஸம்ஸாரிகள் உள்ளனர் என்பதால் , நான் தான் அந்த நித்யஸம்ஸாரியாகலாமோ என ஸந்தேஹம் வரலாம். அவ்விதம் ஸந்தேஹம் வந்தால் அவனுக்கு மோக்ஷத்தில் ஆசையே வராதே என.

Nithya samsaaris – Those who would be caught in the cycle of births and deaths forever- those who don’t (will not) get moksha (Salvation)

The english translation was provided by Sri U.VeMadhavakannan Swami from article  written by Sri U Ve Satakopa Tatacharya Swami in Chaste Tamil – from an extract from Tattva mukta kalaapam of Swami Desikan.

Objection and answer:

Moksha – salvation or redemption from the eternal cycle of births and deaths- is generally accepted by all schools of Indian philosophy. The pleasures arising out of karma vasanas (karmic diseases)– is associated with pains and suffering as a consequence – and leads to further more vicious cycle of births and deaths – is slowly getting revealed to Jeevathmas over so many ages, births. Jeevathmas get their realization (due to their puNya and karmas) and desire to seek salvation from further births. This desire for moksha would instill them more quest and seek to look for the right and guaranteed means to attain moksha. Saasthras declare unambiguously that those who perform the right means / anushtanam, would be assured of moksha at the end of their births.

Question arises here:  There are so many millions of people in this world who are not desirous of moksha. Hence, they might think- would I end up being eternal samsaaris? (Nithya samsaaris..) if he gets such a query in his mind, he would never ever get a desire for moksha at all.

Answer: If there is fruit, even if there is a doubt on attainment of such fruit, i.e. the means, one whould still be desirous of it due to the fruit being there and is being seen or visualized. One can see the same in practical worldly life itself. Take for example- stock market. There is definitely a tremendous doubt and apprehension if there is any surety of potential gain in stock market if one buys stock and trades. However though there is doubt, one enters into it, with a desire to make some quick bucks and hence jumps into the fray.

Further, Jeevathmas take up the means thinking for certain that the means would assure them of moksha.

Even if we declare that there are absolutely NO eternal samsaaris, at least there should be a last person to attain moksha. Perhaps I could be the last one L – and with that presumption, one many not take up or do anything towards attainment of moksha.

Thus- though there could be Nithya samsaari (means eternal baddha jeevathma), there is no objection in having a desire for moksha.

Further question now arises now:

If there is NO nithya samsaari at all (means there is none who would hang around suffering forever- utltimately everyone attains moksha) in this world, then what happens to Bhagawan Sriman Narayanan’s leela vibhUthi, leela rasam? What happens to srushti? And to resolve this, if we say – there is Nithya samsaari, then would perumAL (Bhagawan Sriya: Pathi Sriman Narayanan{ NOT bless him at all, and would not shower His daya for giving an opportunity to perform any means to attain moksha at all? Is He not equal and impartial to all? Is He not Parama dayALu? His unbounded grace would be then questioned.

Answer: Even if everyone attains moksha by getting to know the right means, by being aware of current ills and transitory of pleasures and pains as well as karmic diseases of births and deaths and  getting into the right desire for moksha, there is NO worry to bother about His leelA vibhUthi. If someone else causes hurdle or problem to our Bhagawan’s desire or act, then it is wrong and unpardonable. However, He Himself can negate due to His own choice or desire to close leela vibhUthi and grant moksha to the last person. Thus it is perfectly ok to say there could be NO nithya samsaari possibility.

Alternatively if we say- No.. There is Nithya samsaari possibility- even that is not a wrong statement.. It is not that- Bhagawan’s unbounded grace, DayaLu guNa etc is questionable if someone does not get moksha at all. It is not because of Bhagawan’s KalyaNa guNa, the jeevathma does not get moksha; it is ONLY because of his karma vasana, and because of accrued sins over the ages, he is stuck. It no way violates or contradicts our most compassionate PerumAL’s daya guNA. That doesn’t go away.

This is so beautifully and visually explained with a pictorial representation by unparalleled Peerless Preceptor, Our most merciful Acharya saarva bhouman Vedantacharyan, Swami Desikan in his Tattvamuktha kalaapa as a necklace.

nissEShAthmApavargE virathiviharaNO viswakarthA tatAsyAth

nithyam sEthkOpi dukhyEt nirupadhikadayAhAnirasyEti chEnna:

paksha: pUrvO yatisyAt viharaNavirathi: swEcchayA naiva dhOsha:

sishtE pakshE niruddhA nirupadikadayA kutrachit nityamasthu.

Tattvamuktakapa – Jeevarasam 28

In Kaisika maahathmyam- Sri Parasara Bhattar establishes:

Whoever considers The Only One – Supreme Lord Sriman Narayanan, Chief of devas- as equal to and same as other demi gods, like him- Let me also be born as Nithya Samsaari always – says Nampaaduvaan at the end taking a vow. When Brahmaraakshas heard this, he felt so pleased and let Nam paaduvaan go. One can visualize and imagine, how cruel and torturous is this thought of considering Sriman Narayanan – the Only One- OtthAr mikkAr ilaiyaaya maa maayan- One for whom there is none equal to – why to talk of Superiority?- and that would lead us into the state of eternal births and deaths – and Nithya samsaari status. Can we afford to go down that path?

Tamil Writeup : Sri U Ve Satakopa Tatacharya

Translation : Sri U.Ve Madhavakannan