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Here a question arises: So, then, after being as the servant, das or 耻辫腻蝉补办补 what do they actually do in Ak峁�aradh膩ma?

Sv膩min膩r膩ya峁嘺 makes clear that because the muktas are absolutely perfect and fulfilled. They have no reason to strive for anything, nor anything further to strive for. They are now and forever in the direct fellowship of Parabrahman, who, Sv膩min膩r膩ya峁嘺 adds, 鈥渋s always present there (in Ak峁�aradh膩ma) to bestow supreme bliss upon those muktas.鈥� (Vacan膩m峁泃a Gadhad膩 III/38) The liberated selves thus have no need or desire for anything else. They remain fully engrossed in Parabrahman alone, continuously experiencing his supremely blissful self. Because his bliss is so inexhaustibly rich and everlastingly gratifying, there is never an instance of the muktas being bored or satiated, and so they are continuously engaged in as Sv膩min膩r膩ya峁嘺 describes it, 鈥渢he 诲补谤艣补苍补' of Parabrahman.鈥� (Vacanamrut Loy膩 14).

鈥�顿补谤艣补苍补鈥�, can be taken here to mean literally seeing Parabrahman (for the muktas do have divine, 叠谤腻丑尘颈办补 senses and faculties, just like Parabrahman), and also, more deeply, as having the vision or realization of Parabrahman, i.e. experiencing him and thus enjoying his presence.

Indeed, when elaborating upon the following phrase in 笔谤补艣苍补-耻辫补苍颈峁�a诲 5/5,

鈥�sa etasm膩jj墨vaghan膩t 辫补谤腻迟辫补谤补峁� puri艣aya峁� puru峁�am墨k峁�ate |鈥� (笔谤补艣苍补-耻辫补苍颈峁�a诲 5/5)

鈥淭丑补迟 mukta sees 笔耻谤耻峁�o迟迟补尘补, supreme among all living beings, dwelling in that abode.鈥�

Bhadre艣ad膩sa chooses to render the verb 鈥�iksate鈥� 鈥�蝉腻办峁Ｄ乼办补谤辞迟颈鈥� (literally, to see) as 鈥�蝉腻办峁Ｄ乼办补谤辞迟颈鈥�, i.e. to directly realize.

He further mentions:

鈥�yath膩 da峁囜笉avi艣i峁ａ弓a峁� puru峁�am墨k峁�ata ityukte da峁囜笉op墨k峁�a峁嘺karma bhavati tathaiveha j墨vaghanaparabh奴t膩k峁�arabrahmaparatvavi艣i峁ａ弓apuru峁�am墨k峁�ata |鈥� (笔谤补艣苍补-耻辫补苍颈峁�a诲 5/5, p.219)

鈥淎s one sees a person with a stick, that means the stick also becomes the object of the sentence like the persons. Similarly, a liberated self, when it looks at Parabrahman with Ak峁�arabrahman, Ak峁�arabrahman is also included as the object of the sentence.鈥�

While such seeing or realization is sometimes framed as 'service' (厂别惫腻) or the mukta described as an 'attendant (sevaka, 诲补艣腻 or, 辫腻谤峁�a诲补蝉), this is only because of the abiding sense of loving and reverential servitude the liberated selves feel towards Parabrahman, their lord.^[1]

Innumerable freed selves are seated around Lord 笔耻谤耻峁�o迟迟补尘补, seated on a divine throne in the center of the abode. They all are lost in always gazing devotionally at the beauteous form and figure of Lord 笔耻谤耻峁�o迟迟补尘补 (蝉补诲腻 pasyanti surayah).^[2] In Parabrahman鈥檚 abode, all the muktas are busy beholding the divine personality of Parabrahman and thus are enjoying the ultimate bliss flowing from Him. All muktas are 产谤补丑尘补谤奴辫补 (brahmanized) and are engaged in tending Parabrahman devoutly as His servitors.^[3] A freed self has an integrated and all-inclusive perceptual cognition of Parabrahman in the form of ceaseless vision with all His glory and attributes. A freed self鈥檚 mind and senses -all get fully satiated even in simply looking at His divine personality. It is a unified vision in which, along with eyes, other senses also derive equally fulfilling joy.

The 罢补颈迟迟颈谤墨测补 and B峁沨ad膩ra峁噛aka Upani峁�ads say that Parabrahman is of the nature of joy or bliss (腻苍补苍诲补).^[4] The Ch膩ndogya Upani峁�ad says that the experience of the infinite alone is joy.^[5] This is realized in the state of liberation because the freed self actually experiences it. It is not a passive state of satiation once for all, but a dynamic and ever eager state to have more and more of it. As Ak峁�aradh膩ma (the supreme Abode of Parabrahman) is beyond the limitations of three-dimensional space and time, the wonder is that there is no front or back or side, nor far nor near in it. In other words, the Lord 笔耻谤耻峁�o迟迟补尘补, seated in the center, on the divine-royal-throne (divya 蝉颈尘丑腻蝉补苍补), is seen and experienced by each of the innumerable released selves as the closest in front of him. Each one is directly in frontal face-to-face contact with the full personality of Parabrahman, whether they be present on the sides or back of the Lord from our three-dimensional parameters of 辫谤补办峁泃颈办补 world.^[6]

According to SSS^[7], the muktas (freed selves), in the divine abode (Brahmapura/Ak峁�aradh膩ma), have the only desire to enjoy the 鈥�sukha鈥� or the bliss of Lord 笔耻谤耻峁�o迟迟补尘补 alone and from Him alone. Besides this, they do not have any thought in their mind. On the other hand, the Lord 笔耻谤耻峁�o迟迟补尘补 also, out of His overflowing grace, love, and compassion, simultaneously and ceaselessly, keeps gifting the happiness-bliss in equal measure to all of them. Moreover, the SSS explores:

Footnotes and references:

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[1]:

Vacan膩m峁泃a Gadhad膩 I/21, Gadh. 1/63, Gadh. 1/64, Amd.6

[2]:

Vacan膩m峁泃a Gadhad膩 II/13

[3]:

Vacan膩m峁泃a Gadhad膩 II/31

[4]:

Taittiriya-耻辫补苍颈峁�a诲 2/8

[5]:

Ch膩ndogya-耻辫补苍颈峁�a诲 XII 7/23/1

[6]:

Vacanamrut Loy膩 14

[7]:

Sv膩min膩r膩ya峁嘺 Siddh膩ntasudh膩 碍腻谤颈办腻 440