Eight Adhyaya, Third Khanda (5 mantras)

Mantra 8.3.1.

1. Since these true desires are hidden by a covering of ignorance, therefore, though the desires of the good are always true (yet their manifestation is prevented), because there is the covering of ignorance. Therefore, whatever (relation of this Jīva, who has not yet obtained Mukti) goes from this world to the next, does not come within the scope of his vision. Even if he desires to see him.—538.

Note:—An Objector says “Now this power called Satya Kāma, namely having all his desires fulfilled, is it accidental and a adventitious with regard to the released soul? It cannot be accidental for release is defined to be a state in which there is nothing adventitious. Nor is it natural and innate condition of the soul to be a Satya Kāma. For if it were so, then all the desires of non-freed souls would also become true.” To this we reply that the desires of every soul, deserving release, are such that they will come to be true at some time or another. His every desire is really a true desire, but its manifestation is prevented, because there is a covering of falsehood. This falsehood or ignorance prevents the manifestation of the will. Therefore this unreleased soul, who is on the path of release, does not at once find his desires realised. So if his ancestors die and even if he desires to see them, he cannot see them, because of this covering of ignorance.

Mantra 8.3.2.

2. As regards the non-released soul of the deserving, all his desires exist in perfect fruition in the world of Brahman, whether they relate to those who are living, in this world, or have departed hence, and whatever else, he desires but does not obtain now, he obtains them when he goes there. Here, verily all his desires become realised. (But before his release they were still existing in thoughtforms) but covered by ignorance (and hence he did not see them). Just as some golden treasure may be hidden under ground, but the people, who do not know the spot where it is hidden, may pass over it again and again, without discovering it; exactly like this are all these creatures, who go day after day (in their deep sleep), to this world of Brahman, but do not discover Brahman, because their sight is covered by the veil of ignorance.—539.

Mantra 8.3.3.

3. That Supreme Self verily abides in the Ether of the heart; (and therefore He is called Hṛdayam), the etymology of which is this:—He is called Hṛdayam, because, He abides, in the heart. He who knows Him thus, goes day by day (when in deep sleep) into the Heaven world.—540.

Note:—This gives the explanation of the word Hṛdaya.

It has three meanings. First it means the heart; secondly it means that which is in the heart namely the ether in the heart, thirdly the Ruler of the heart, the Lord Himself. The root “Aya” means to go, to rule, thus hṛd plus “Aya” equal to “Hṛdaya”.

Mantra 8.3.4.

4. Now the elect who has received the grace of Viṣṇu completely, rises from out his (final) body, and reaches the Highest Light, and appears in his true form, verily He, the Lord is the Self, thus spoke (Ramā). He is the Immortal, the Fearless, He the Brahman. And of that Brahman the name is the True, Satyam.—541.

Mantra 8.3.5.

5. There are verily these three syllables in the word Satyam, namely Sat, Ti, Yam. That which is the syllable Sat signifies the immortal (the released souls). That which is the syllable Ti signifies the mortal (non-released souls). That which is the syllable Yam signifies ‘with that he controls both, (released and non-released souls), and because He controls both, therefore, He is called Yam. He who knows this thus, goes daily to heaven world, in his deep sleep.—542.

Madhva’s commentary called the Bhāṣya:

If in the condition of Mukti, the Jīva becomes a Satya Kāma, then he is a Satya Kama before Mukti also, for Mukti is a state in which the Jīva attains the full stature of his unfoldment. The Mukti only manifests qualities which were latent in the man and which form his true nature. Therefore, before Mukti also the Jīva ought to manifest the condition of Satya Kama. But he does not do so, what is its reason? To this the Śruti replies “Ime Satyaḥ Kāmāḥ Anṛtāpidhānaḥ”—“these true desires are covered up by falsehood, namely nescience.”

Therefore the Commentator explains this:—

Therefore, those who are elect and deserve to get release are Satya Kamas even before their release, and their desires are ever fulfilled, even before they get release, but the fulfilment of these desires are not visible on account of ignorance. Therefore all ignorance is called Anrita non-righteousness, non-knowledge, for the word “Rita” means knowledge also, because it is derived from the root “Ri” to go, to know.

The elect even before his release, creates thought-forms of all his desires, these forms are not visible to him owing to his want of development. Therefore when he gets release, he is surrounded by the heaven, which he had created by his thoughts and desires, for his desires are never untrue.

Therefore, if he wants to see his desires, the rule is that he cannot see them, so long as he has not attained Mukti, but when he attains Mukti and goes to the world of the Lord, he sees all the desires fulfilled. There he sees them all, ready existing from before, and standing to welcome him.

Now the Commentator explains the verse where it is said that people go in deep sleep to Brahman but do not know him.

It is owing to ignorance alone, that in deep sleep people constantly go to the Lord Mādhava, but they do not see him.

This Viṣṇu is called Hṛdaya because He dwells in the heart. Thus knowing always Viṣṇu, as having the name of Hṛdaya, and going to the world of Viṣṇu, and attaining all the fruits of his good deeds, he reaches Viṣṇu then and in this way.

He alone is called Samprasāda on whom Viṣṇu is perfectly gracious, such a being after his death reaches Keśava, and attains his own true form (Svarūpa). The Lord of Indirā is the Supreme Self, through whose grace, the freed soul attains his true form. This said the Goddess Ramā, seeing the Supreme State (Viṣṇu).

The word Satya is a compound of three words Sat, Ti and Yam. The word “Sat” means all Mukta Jīvas including Śrī, the immortals, the word “Ti” refers to the non-muktas, the mortals. The syllable “Yam” means the controller. The Lord Hari controls the released and the bound souls; therefore He is called by the word Satyam, the controller of the Sat and Ti.