I need the Pramanas of this kind, because I am going to write the extended commentaries to "Shree Tiruppavai" by Shreemati Andal-Devi from purely Vaidika point of view.
As you know Acharyas of Shree Ramanuja-Sampradaya always describe Sayujya-Mukti via "Husband (Bhagavan Shree Narayana) and a wife (a jiva)" example.
The gist in brief, it lies within the scope of Shringara-Rasa, of course: in the state of Mukti a jiva experiences only Bhagavan Shree Narayana on all levels, so a jiva always feels herself like a young girl who is engaged into ecstatic loveplay with her Husband (Bhagavan Shree Narayana).
Amazingly enough, but OM VishnuPad Shree MadhwAcharya (not being a Shringara-Rasa Acharya, but being a strict Vaidika Vaishnava-Acharya) uses the same example in his gloss to the Mantra 4.3.21 of "Shree Brihad-Aranyaka-Upanishad".
Please note, that this gloss belongs to the very extended logic chain, explaining the nature of Mukti and svapna states, I am quoting just a tiny part of the explanation below:
Please note, that this gloss belongs to the very extended logic chain, explaining the nature of Mukti and svapna states, I am quoting just a tiny part of the explanation below:
तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माभयम् रूपम् । तद्यथा प्रियया
स्त्रिया सम्परिष्वक्तो न बाह्यं किं चन वेद नाऽऽन्तरमेवमेवायं
पुरुषः प्राज्ञेनाऽऽत्मना सम्परिष्वक्तो न बाह्यं किं चन वेद
नाऽऽन्तरम् । सम्परिष्वक्तस्न बाह्यम् किम् चन वेद न अन्तरं तद्वा
अस्यैतदाप्तकाममात्मकाममकामं रूपम् शोकान्तरम् ॥ ४.३.२१ ॥
tadvA asyaitadatichChandA apahatapApmAbhayam rUpam | tadyathA priyayA
striyA sampariShvakto na bAhyaM kiM chana veda nA.a.antaramevamevAyaM
puruShaH prAj~nenA.a.atmanA sampariShvakto na bAhyaM kiM chana veda
nA.a.antaram | sampariShvaktasna bAhyam kim chana veda na antaraM tadvA
asyaitadAptakAmamAtmakAmamakAmaM rUpam shokAntaram || 4.3.21 ||
"Shree Brihad-Aranyaka-Upanishad", 4.3.21, translation: "Verily, that Form of His is beyond the Chhandas, beyond all evil, and beyond all fears.
Just as one in the embrace of a dear wife does not know anything external, nor anything internal, so this purusha (a jiva), embraced by the All-Knowing Self, does not know anything external, nor anything internal.
That (form) of His is the consummation of all desires, where the Self is the only desire, the Desireless Form beyond the reach of grief and therefore happy".
Commentary by OM VishnuPad Shree MadhwAcharya.
The Lord Hari is called अतिच्छन्दा [atichChandA], because He is beyond the range of the Chhanda or the Vedas. In other words "the Vedas cannot fully express the Lord".
The phrase प्राज्ञेनाऽऽत्मना सम्परिष्वक्तो [prAj~nenA.a.atmanA sampariShvakto] - "embraced by the Prajna Self" means the following:
This Jiva, in the condition of deep sleep and in Mukti becomes embraced by the Lord Hari, Who is the Prajna Self or the All-knowing Atman.
The expression अपहतपाप्माभयम् रूपम् [apahatapApmAbhayam rUpam] denotes the following:
"That Form of Vishnu which is Eternal, Fearless, Free from all sins, in which all desires are fully satisfied, because He is Atma-Kama who has His Own Self as the object of desires, because He is All-Happiness, Who is free from grief, because He is always pleased with His own Self, and delights in His own Self, that Form of Lord Shree Vishnu is said also to be शोकान्तरम् [shokAntaram], that is "free from any grief".
Cited from
"BRIHADARANYAKA UPANISAD"
with the commentary of Sri MadhvAcharya
called also AnandaTirtha, pp. 482-483 - #LINK TO PDF-SCAN#
