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VISHISHTAD:- In this philosophy Jeevanmikti is not accepted. The liberated soul does not become identical with Brahman, but only similar to Brahman. It realizes itself as the body of Brahman and ever dwells in direct communication with god, enjoying like god, infinite consciousness and infinite bliss. But it retains individuality for otherwise enjoyment of bliss in communication with god is not possible. It is categorized in four type of moksha (I) Samipya (ii) Sayujya (iii) Salokya (iv) Sarupya.
VISHISHTAD:- In this philosophy Jeevanmikti is not accepted. The liberated soul does not become identical with Brahman, but only similar to Brahman. It realizes itself as the body of Brahman and ever dwells in direct communication with god, enjoying like god, infinite consciousness and infinite bliss. But it retains individuality for otherwise enjoyment of bliss in communication with god is not possible. It is categorized in four type of moksha (I) Samipya (ii) Sayujya (iii) Salokya (iv) Sarupya.
== The nature of happiness of moksha ==
Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world. In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world. Nachiketa’s final question is concerned with this eternal happiness.
While trying to glorify the comparative happiness between human and spiritual, Shrutis begin with te ye shatam, and got exhausted describing the Brahamananda. The Taittriya Upanishad says it as, yatho vacho nivartante. It says that Brahma ananda is indescribable.
Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.
Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life. The paramapada,which is eternal has the power to give appropriate happiness according to parama jyoti.<blockquote>"''tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati ||''"</blockquote>Vyasadeva explaines jyoti darshanatah (1.3.41) as Paramatma, this mantra comes in between two episodes. The same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). <blockquote>"''Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16)'' "</blockquote><blockquote>"''atha yadatha paro divo jyothih dipyate (chah 3.13.7)'' "</blockquote>etc, one can see many examples here. Therefore according to vyasadeva, it is addressing paramatma as Jyoti, and associatoin with him is Moksha. <blockquote>"''Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti).'' "</blockquote>In the brahma sutras it is said, <blockquote>"''jyothih charanabidanata (1.1.25)''"</blockquote>To summarize, there is nothing higher than the bhagavan, in all illuminating things or people. One sees comleteness of Dva, in him. The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406). The description of such mantras is the purpose of this mantra.
Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada). Yamaraja felt Nachiketa did not completely understood, therefore Yamaraja felt to explain in detail.
== References ==
== References ==