>> There are various lokAs each presided by a vibhava avatAram >> ie. rAma lOkA , KrishnalOkA etc exists within the material realm. >> Ardent devotees of such vibhava avatArams will go to such lokAs & >> enjoy the communion with Sriman nArAyaNA in that particular form. >> From there , they might adopt either "prapatti" or "bhakti yogA" >> to ascend to "Parama padam" ie. Sri vaikuNTham , the supreme abode >> of Sriman nArAyaNA. It is to be noted that those who have crossed >> the vIrajA river & went into Sri VaikuNTham have already left behind >> their connection with "prakruti" ie. matter . Basically , as long as >> connection with prakruti exists , it means that "karmA" is still >> binding that jIvAtmA. So , in Sri VaikuNTham since the connection with >> prakruti no longer exists for the jIvATmA, it has got rid of its karmA >> also. > >Jya and Vijaya are recognized as Nithya suris along >with GarudA , VishvaksEnA in our sampradhAyam . > >Sanaka , SanathanA , SanathkumArA and Saanath SujAthar >are the Maanasika PuthrAs of Chathur Mukha BrahmA . >The father asked his four sons to engage in Srushti >Kaaryam according to our purANAs . They rejected >the request of the Father due to their lack of >interest in this world.The angry BrahmA then created >Rudran , the Nine prajApathis startign from MarIchi , >Naaradar and Kardamaa .He then created Manu , His wife >and sakala VidhyAs .Creation and growth of the world >went on inspite of the lack of interest of the four >first born sons of BrahmA . > >Srimadh Bahagavatham states that the Four sages >went to Sri Vaikuntam .Only those have no sambhandham >can enter Sri Vaikuntam .SanakAdhi munis have >the aprAkrutha sarIram and could enter readily >Sri Vaikuntam .Possession of that AprAkruthic >body is attributed to the Tapas of BrahmA , >their father .Sri Sukar , the author of >Srimadh BhAgavatham describes thru 12 slOkams >the AprAkruthic beauty of the Parama Padham >( Sri Vaikuntam ) entered by the 4 sages to >have the darsanam of Sri VaikuntanAthan >( Thiru ViNNagarappan ).He says that even >the bees there swarming the VaanamAlai of >the Lord perform Hari Naama SankIrthanam >( BrunghAdhipE Hari KathAmiva gAyamAnE). >Our sages arirve at the seventh gate >after passing thru the first six gates >of Sri Vaikuntam protected by Jaya and VijayA >as the DwAra PaalakAs . > >The four sages are avadhUtha sanyAsis . >Even if they are very old , they look like >five year old boys . They are veterans >of the Chidh-Achidh-Isvara tattvams. >The dwaara paalakAs , who should know for better >stopped the four "boys" with their canes >and interfered with their desire to have >Bhagavadh darsanam .BhAgavatham describes >the awakening of a little anger even in these >Brahma Jn~Anis this way : > >" Yeeshath kAmAnujEna sahasA tha >upapluthAkshA:" > >Sri NaarayaNa Bhaattadhiri in Srimadh NaarayaNIyam >following the path shown by Srimadh BhAgavatham >states that the rare speck of anger arose >in the minds of the four MunisvarALs and >subsided quickly as the water that was heated >subsides with time : > >tEshAm cha chitthE padahm aapa kOpa: >sarvam Bhavath prEraNaiva BhUman > >The above lines of Srimadh NaarAyaNIyam >( 11th Dasakam : SlOkam3 ) provides the >clue according to the tradition of >SukhAchArya in His Srimadh BhAgavatham . >Sri Bhattdhiri asked Sri GuruvAyurappan: >Is that what happened in Your Vaikuntam , >when the four sages came to visit You ? >Bhagavaan Is said to have nodded with His head >and approved the veracity of that description . > >What is it that he approved ? >" Sarvam Bhavath PrEraNaiva ". >The Lord is addressed as BhUman here . >He is saluted as the One , who is sarva >VyApi . Bhattadhiri asks: >Is it true that the arrival of the four sages >to Your Sri Vaikuntam and being stopped by >Your gate Keepers and they being cursed by >the Brahma Jn!Anis ALL HAPPENED BRCAUSE OF >YOUR SANKALPAM ? Did the normal Brahma Jn~Anis >lost their composure because of Your prEraNai? >Is it because of Your wish to incarnate as >VarAha BhagavAn , Nrusimhan and RaamachandrA >that you sat as anthayAmi of these four sages >and encouraged them to curse Your nithya Suris ? >Is that why You changed the mind of Your >servants from worshipping and welcoming >the sages and made them stop the Visitors >from having your darsanam ? > >The two Dwara paalakaas attained aasuric births >and descended to the earth for BhagavAn's avathAra >kaaryam .They begged for Hari SamaraNam during >their existence in the earth due to the curse. >They were granted that boon by the four sages . > >The curse ( Srimadh BhAgavatham 3.15.34) >was that they attain three asura Janmams >known each of which was marked by KrOdham , >Kaamam and LObham rspectively . Each of these >three guNams will be dominant (pradhAnyam ) >in each of these births. That is why Sukhar >points out that in their first birth as AsurA >brothers , they were HiraNya Kasipu and HirantyAkshA >known for their anger at the Lord . In the second >birth ,they were RavaNA and KumbhakarNA known for >their kaamam (lust ); In the third birth , they >were SisupAlA and Dahntha VakrAs known for their >lObham . > >BhagavAn and Jn~Anis are inseparable in terms of >being objects of worship . Any aparAdham done to >the Jn~Ani is equivalent to the apachAram done to >the Lord as indicatd by BhagavAn's own words: >JnAnithvAthamaiva mE matham .Upanishad says: >aathamaj~nam archayEth bhUthikAmA : ( One >who wants Isvaryam , any kind including >Moksha Isvaryam , should worship Jn~Anis >like a sadAchAryan . > >That inmy humble opinion the story behind >the descent of the Jaya VijayAs as Asuraas >for BhagavAn's avathAra Kaaryam . > >Without the Sanakaadhi MunisvarAs and the >Lord's prEraNai , there would be no >VarAha avathAram or VarAha sarama slOkam , >RaamAvatharam or His sarama SlOkam , >KrishNAvathAram and the Sarama slOkam >enshrined in Srimadh Bhagavadh GitA . >We have to thank Thiru ViNNagarappan , >the BhUman , the Bhumi piraatti Nathan >for His avathArams (decent from His >parama padham ) to bless us for all >times to come thru SaraNAgathi thru >a SadAchAryan . >> >> mokshA is the state at which the dharmabhoota jn~Anam of the jIvAtmA >> is fully expanded & makes it act perfectly according to its svaroopam >> ie. uninterrupted bhagavad anubhavam & kainkaryam .This is ofcourse >> possible only at Sri VaikuNTham . >> >> The curse to jayA & vijayA were given by maharishIs who were also >> having connection with material body (ie. karmA in whatsoever amount >> is still there with those maharishIs ) . These curses etc occurs only >> due to the connection with prakruti . There is no question of >> either cursing someone or making someone have connection with >> prakruti again at Sri vaikuNTham . Everything is made up of the >> material called "Suddha Sattvam" at Sri VaikuNTham & not even a trace >> of "prakruti" can be seen out there . > >The general understanding of the curses by >SanakA et al according to Srimadh BhAgaavtham >has been covered earlier. >> >> The meaning of "mokshA" is completely lost if someone says that a >> jIvAtmA that has obtained mokshA for now will come in contact with >> prakruti later , because of its "bad desires" to enjoy "prakruti" >> instead of serving nArAyaNA . This type of view referred as "fall >> down" of a jIvAtmA from Sri VaikuNTham to material world is not only a >> reality ( has no basis from sAstrAs) but also highly illogical for >> the following reasons : >> >> a. mokshA implies that one is going to have _permanent_ bliss due >> to the bhagavad anubhavam & kainkaryam to the Divya Dampati at Sri >> VaikuNTham . If the bliss is not permanent , then it is still not >> "mokshA" . >> >> b. Sri VaikuNTham has only Suddha sattvam . There is no "source" for >> a jIvAtmA to come up with a bad desire viz. to enjoy prakruti >> instead of serving nArAyaNA . Such a desire can happen _only_ when >> the jIvAtmA has connection with prakruti. Since there is no trace >> of prakruti in Sri VaikuNTham ,this is a complete impossibility. >> Moreover , the dharmabhoota jn~Anam of the mukta jIvAtmA is >> completely expanded & it is already a sarvaj~nA . > >> >> There can't be many Sri vaikuNThams (ultimate abode/spritual abode) for >> the simple reason that a muktA is sarvaj~nA => he knows the happenings >> at any place & at any time. The presence of different Spiritual Worlds >> ie. multiple Sri VaikuNThams has the implication that a muktA in one >> Sri VaikuNTham doesn't know the happenings in another Sri VaikuNTham . >> This multiple Sri VaikuNTham theory has this implication because a >> muktA in one Sri VaikuNTham performs bhagavad anubhavam & kainkaryam >> _only_ to Sriman nArAyaNA in one of His forms presiding in that Sri >> VaikuNTham & doesn't relate himself to other forms of Sriman nArAyaNA. >> Since a muktA is sarvaj~nA, there is no meaning to such division of >> space. > >I guess you are referring to Kaarya Vaikuntam mentioned >by Sri mani VaradarAjan here . > >General comments : many of the confusion come from >trying to develop a unified theory to accomodate >Sruthi , Smruthi , IthihAsAs , BHaagaavtha PurANAs and >Sthala PurANAs . Brilliant inturtive insights >like the nature of Electricity following the >Scientific parlance as explained by Sri Sudharsan >cut thru a lot of pedantic lore and makes us >appreciate the concepts clearly . > >Confusions inevitably arise , but , >when one reverts to Sruthis as PramANam , these >are resolved as shown by Swami Desikan following >his guru Paramparai . Some times , the sruthi >Vaakhyams are not easy to absorb and is not >for one and all.Devotion to the ArchA murthys >of One's choice and MahA viswAsam in the Lord >of Sri Vaikuntam ( Thiru ViNNagarappan/ >AakAsa nagarIsan ) and SaraNAgathi at >a sadAchAryan's feet and having >Bhavyam thereafter would be the routes to >paramAnandham in this earth and bliss of >nithya kaimkaryam in the other. > >Oppiliappan Koil VaradAchAri Sadagopan > >>Sarvam Sri KrishnArpanamastu > > > > >> >
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