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SrI:
SrimathE Gopaladesika mahadesikaya namah:
Dear Sri Srinivasa raghavan

It is mentioned in Upanishad [KatOpanishad?- [as explained by Yama 
dharmarajan to Nachikethas]] - also mentioend by Swamy NammAzhwAr in 
10.9 - soozhvisumapnimugil- as well beautifully elaborated by Sri 
Ramanujacharya in Sri Vaikunta Gadya. Swamy Desikan has mercifully 
detailed the nine steps to Paramapadham- and 8th and ninth step is 
at Srivaikuntam.

Your father has attained Acharyan Thiruvadi at Srivaikuntam; However 
sruthi, smruthi are His agnyA and we need to perform the rituals as 
prescribed in saasthrAs with respect to obsequies, tharpaNams, 
maasyams, srAddham etc... 

Given below is how the soul's journey towards the Lord takes place:
[from Paramapadha sOpAnam written by Swamy Desikan- posted by Sri 
Sadagopan Swamy of New York, few years ago]

Regards
Namo Narayana
dAsan

The Divys dEsa PrApthi parvam is the eighth of the nine chapters
(steps ) of parama padha sOpAnam . After crossing the VirajA river 
during the journey on the archirAdhi margam , the jeevan undergoes 
the following experiences : 

8.1: " VirajAm vimunchathi tanum sookshmAm " : 
The Muktha jeevan crosses the amrutha nadhi , Virajai , by its own 
sankalpam . This nectarine river flows at the boundary of Sri 
Vaikuntam . It is also considered as the boundary of thriguNam and 
Suddha sathvam . The thriguNams ( Sathvam-Rajas-Tamas ) represent 
the desert of prakruthi and forms one side of the river VirajA . On 
the other bank is Sri Vaikuntam , which is suddha sattva mayam . The 
jeevan crosses this boundary and enters the land of Suddha sattvam 
and leaves its sookshma sareeram . That is the cleansing power of 
the " vimala -madhura-surabhi-seethaLa " ( Blemishless, fragrant , 
cool and sweet ) VirajA river . After that purification by VirajA , 
the AmAnavan ( the appointed divine 0ne ) touches the Jeevan devoid 
of sookshma sareeram and removes all the traces of vasanAs ( Karma 
vAsanais ) . 

The sthUla sareeram is left behind , when the Jeevan gets out of the 
cage of its body via mUrdhanya naadi ; it travels with sookshma 
sareeram during its journey on the archirAdhi path. After crossing 
the Viraja river , it shakes off its sookshma sareeram and when it 
is touched by the amAnavan , it looses all karma vasanAs . The 
shedding of the sookshma rUpam is covered by Brahma sUtram 4.2.9 : 

Sookshmam pramANathsccha tathOpalabdhE : 

The jeevan attains its atomic svarUpa AvirbhAvam and shines once 
again with its natural guNas ( apahatha pApmathvAdi sathya 
sankalpathva paryantha guNashtakam -- sinlessness , lasting and 
changeless youth , immortality , freedom from sorrow, hunger , 
thirst , sathya kaamathvam and sathya sankalpathvam ) . This is 
indicated by the Brahma sUtram " AthmA prakaraNAth " ( 4.4.3) . The 
Muktha Jeevan now enjoys the sAdharmyam with the ParamAthmA . It 
does not get created at the time of Srushti; it does not suffer at 
the time of mahA praLayam as indicated by BhagavAn's words in 
GeethA : 

idham jn~Anma upAsrithya mama sAdharmyamAgathA : | 
sarkEpi nOpajAyanthE praLayE na vyathanthi cha || ( GitA --14.2 )
After crosisng the VirajA river and being touched by the AmAnavan , 
this muktha Jeevan is never sent back to the cruel world of samsAram 
again as indicated by the last of the Brahma sUtram : 
anAvrutthi sabdhAdh anAvrutthi sabdhAdh -- Br.Sutram 4.4.21
>From here on , the enjoyment of the Muktha jeevan is described as it 
entered the Divya dEsam of Sri Vaikuntam . 
8.2 : Divya dEsa prApthi: 
The blessed muktha jeevan shares the world of the Lord ( salOkan ) ; 
It enters the kingdom of Sri Vaikuntam , which is " nithya 
niravadhya niradhisaya BhOgyam " ( eternal , blemishless and with 
limitless bhOgams ) . It is the divine kingdom which has the jyOthi 
of " AnyanirapEksha PrakAsam " ( an effulgence , which is not 
dependent on any other sources such as Sun or stars , svayam 
prakAsam ) . It is beyond the reach of even great yOgis by mind or 
speech as indicated by AchArya RaamAnujA in his SaraNAgathi gadhyam 
( Parama yOgi vaangh manasA aparicchEdhyam ) . The muktha jeevan now 
enters this supremely divine kingdom of the Lord . 

8.3 : Darsanam of the oceans of nectar and the pond of 
Iyrammadheeyam: 
The jeevan now travels further towards the center of the kingdom. It 
sees on its way the two oceans , " Aram " and " Nyam " . These are 
amrutha maya samudhrams as described by ChAndhOgya Upanishad . After 
that , the jeevan encounters the blissful pond of Iyrammadheeyam . 
This also has nectar for its contents . 

8.4: Approaching the pupil tree known as Somasavanam: 
Now , the jeevan reaches the asvattha tree , Somasavanam , which is 
worshipped by the dEvAs . The wonder-struck jeevan now enters the 
rajadhAni o fthe Lord known as " AparAjitham " and arrives at the 
Mantapam named " prabhuvimitham " . 

8.5 : the welcome by Apsaras and BrahmAlankAram: 
At this mantapam , 500 apsaras ladies grouped in assemblies of one 
hundred welcome the muktha jeevan with garlands, fragrant incenses , 
sandal paste , dheepams and the sunAdhams raised by their musical 
instruments and celebrate the arrival of the Jeevan in Sri 
Vaikuntam . NammaazhwAr describes this beautiful scene of welcome in 
his Thiruvaimozhi ( 10.9.6 ) . The apsaras ladies adorn the jeevan 
with the peethAmbharam worn by the Lord and present him with the 
food partaken by the Lord and perform mangaLAsAsanam . 

8.6 : Further progress to the interior of the Lord's garbha graham: 
The jeevan now travels past the forest of Thilya trees , the AsthAna 
mantapam known as Saalajyam and is pervaded by the divya rasa, 
gandha , tejas of Sri VaikuntanAthan and becomes filled with 
ullasitha vigraha guNams ( with shining and radiant body ) . It now 
reaches the interior of the kingdom of Sri Vaikuntam , which is far 
superior to the worlds of AmOdham , PramOdham and SammOdham( the 
three VishNu lOkams in prakruthi mandalam ) . 

8.7: Welcome by Indran and PrajApathi: 
IN ThiruvAimozhi ( 10.9.8) , NammAzhwAr describes the welcome he 
received befitting that of a muktha jeevan from the nithya sUris . 
There the eight gaNaathipathis ( Kumudhan , KumadhAkshan , 
Pundareekan , Vaamanan , SankukarNan , Sarva nEthran , Sumukhan and 
Suprahtishtan ) , the eight dwAra PaalakAs ( Chandan , Prachandan , 
Bhadran , Subhadran , Jayan , Vijayan , DhAthA , VidhAthA ) welcome 
the jeevan with great affection and regard and open the golden door 
of the inner chambers of their Lord . 

8.8 Welcome by Sri , BhU and neeLA dEvis 
The NithyasUris washed the feet of the jeevan in grateful 
recognition of the arrival of that Sri VaishNavan at the chambers of 
their Lord ( ThiruvAimozhi : 10.9.10 ) . The consorts of the Lord 
with their beautiful moon-like splendorous faces offered the jeevan 
Sri SatakOpam , Sri ChUrNam and welcomed the jeevan with pUrNa 
kumbhams and dheepams . 

8.9 Approach to the divya vimAnam and the bejewelled mantapam 
As the jeevan approached the ThirumAmaNi mantapam under the golden 
VimAnam , Brahma Yasas pervaded it . It had reached the ghOshti of 
Sri Vaikunta nAthan and stood in front of the 1000 pillared 
mantapam , which is the embodiment of Anandham as described by 
ParAsara Bhattar in his Sri RangarAja sthavam ( 1.38 ) . 

8.10 : Salutation to Garudan, Periya Thiruvadi 
At this point, the Veda svarUpan , Garudan , who stands in front of 
the Lord , who is like a mirror to the Lord is saluted by the 
Jeevan . 

8.11: Joining of the Ghoshti of Nithya sUris & wishing to perform 
kaimkaryam like them : 
In that sabhA full of Nithya sUris going about doing the kaimkaryam 
to the Lord as assigned by VishvaksEnA , the jeevan longs to do 
similar service ( Thiruvaimozhi 1.6.4) . Then , The jeevan 
approached the Lord's throne . 

8.12, 13 &8.14 : Saluting the PurvAchAryAs near the Lord's Throne 
The jeevan sees the assembly of purvAchAryAs infront of the 
simhAsanam of Sri Vaikunta nAthan . They are beaming with joy over 
the Lord's efforts bearing fruit . The jeevan offers its salutations 
to them and comes closer to the Lord's throne. There , the muktha 
jeevan witnesses that the foot (support ) of the legs of the throne 
are the Past , the future , Isvaryam and amrutham as stated in 
Kousheedhaki Upanishad . The legs themselves are constitued by the 
four attributes of Dharmam, VairAgyam , Jn~anam and Isvaryam. The 
four planks on top of them are adharmam , Ajn~Anam , AvairAgyam and 
Anaisvaryam . These are the abhimAni dEvathaa viseshams of the 
throne of the Lord. 

8.15: The Ladies offering Fan service to the Lord 
On top of the throne , the jeevan sees an eight petalled lotus 
flower , whose effulgence is like the dawn of 1000 Suns . On the 
eight petals pointing to the eight directions are the eight divine 
damsels ( VimalA , UthkarshaNee , Jn~AnA , KriyA , yOgA , PrahvA , 
SadhyA and IsAnA ) . In front of the fruit of the lotus inside are 
the ladies looking like the rays of the Moon performing fan service 
( ChAmara Kaimkaryam ) . The jeevan wants to perform this type of 
kaimkaryam to the Lord. 

8.16 and 8.17 : AdisEshan resting on top of the Lotus Center 
The Jeevan sees the 1000 hooded AdisEshan resting on top of the 
fruit of the 8 petalled lotus . The jeevan recalls the 53rd Pasuram 
of Mudhal ThiruvandhAthi and salutes AdhisEshan as the umbrella for 
the travelling Lord ( senRAl kudaiAm --) , the throne , when He is 
seated, the paadhukhAs, when He stands and the bed , when He 
sleeps . He serves also the pillow and the mangaLa dheepam with the 
jewels on his hoods. He receives the blessings and permission of 
AdisEshan to climb over him and approach the Lord seated on him . 
The Jeevan becomes the object of attention of the two thousand eyes 
of AdisEshan . which shower nectar on him and thereafter reaches the 
proximate space next to the Lord. 

This concluding ninth chapter has the following Nine subdivisions: 

9.1: The Jeevan's Divya Darsanam of the SaraNya dampathis seated on 
Adhi sEshan at the center of their ThirumAmaNi mantapam 

9.2: The Jeevan's performance of MangaLAsAsanam on the beauty and 
KalyANa guNams of the Lord and His consort . The Muktha Jeevan is 
overwhelmed by the unmatchable beauty of the limbs of the Lord and 
focuses on the different aspects of the soundharyam one limb at a 
time . KesAdhi paadhAntha varNanai of the Lord's soundharyam is 
undertaken by the Jeevan and it performs mangaLAsAsanam of the 
AparyApthAmurtha Parabrahmam. There are 22 subsections in this 
eulogy . Swami Desikan recalls the beautiful and tender 
AnandhAnubhavams of NammAzhwAr , PeriyAzhwAr , ANDAL and 
ThiruppANAzhwAr and includes them in this portion saluting the 
SarvAnga -- Soundharyam of the Lord . The individual sections are as 
follows : 

2.1 : the AnandhAnubhavam of the crown & tEjas of the Lord 
2.2 : the AnandhAnubhavam of His curly, black tresses 
2.3 : the AnandhAnubhavam of His lofty Forehead 
2.4 : the AnandhAnubhavam of His beautiful brows 
2.5 : the AnamdhAnubhavam of His most merciful eyes 
2.6 : the AnandhAnubhavam of His aquiline nose 
2.7 : the AnandhAnubhavam of His KapOlams ( the region of the face 
between the eyes and the ears ) 
2.8 : the AnandhAnubhavam of His bewitching coral lips 
2.9 : the AnandhAnubhavam of His inviting smile 
2.10 : the AnandhAnubhavam of His ears with kundalams 
2.11 : the AnandhAnubhavam of His entire face 
2.12 : the AnandhAnubhavam of His slender neck 
2.13 : the AnandhAnubhavam of His strong shoulders 
2.14 : the AnandhAnubhavam of His broad chest 
2.15 : the AnandhAnubhavam of His stomach region 
2.16 : the AnandhAnubhavam of His peethAmbharam 
2.17 : the AnandhAnubhavam of His anklets 
2.18 : the AnandhAnubhavam of His holy feet 
2.19 : the AnandhAnubhavam of the Lotus below His sacred feet 
2.20 : the AnandhAnubhavam of His Sarvaanga Soundharyam 
2.21 : the AnandhAnubhavam of the jewels that adorn Him 
2.22 : the AnandhAnubhavam of His Abhaya Hastham 

9.3 : The MangaLAsAsanam of His KalyANa guNAs 

9.4 : Prayer for the boon and bliss of the Lord's sacred feet 

9.5: The Lord's response by placing His holy feet on the Jeevan's 
head 

9.6: The Jeevan's ascent of the divya paryankam of the Lord and 
sitting on the lap of the Lord 

9.7: The Lord's query on the identity of the Jeevan and the Jeevan's 
response 

9.8 : The obtainment of the complete blessings of the SaraNya 
Dampathis by the Muktha Jeevan 

9.9 : The Muktha Jeevan's thorough and full BrahmAnubhavam as a 
permanent rsident of Sri Vaikuntam 
9.1 : Jeevan having the Darsanam of the Lord with His consorts on 
His Adhi sEshAsanam. 

Beauty of the Lord on Adhi sEshan. 
The beauty of Adhi sEshan with his radiant white hue is 
captivating . He is like a mountain made up of dazzling silver . On 
that soft and beautiful seat , the Lord is resting like an emerald 
mountain . From there , our Lord , the YajamAnan of all nithya 
sUris , rules all the universes . Swami Desikan describes the Lord 
as Marathaga Giri ( emerald mountain ) seated on the rajatha giri ( 
silver mountain ) of Adhi sEshan , which is His bhOga Paryankam ( 
enjoyable throne /bed ) . 

The jeevan according to Swami Desikan begins to enjoy the 
indescribable soundharyam of the Lord without satiety . He is the " 
kumAra -yuvA " ( iLam - kumaran as NammAzhwAr saluted Him at 
ThiruviNNagar ) . He is between youuvanam and KaumAram ( between the 
stages of a KumAran of 16 years or less and YuvA of 16 to 20 
years ) . The jeevan experiences Him as being seated as Param jyOthi 
in the middle of an ocean of effulgence ( "sOthi veLLatthinuLLE 
yezhuvathOr uru " as NammAzhwAr saw Thirukkurungudi nampi in his 
Thiruvaimozhi 5.5.10 paasuram ) . His lustre is resembling that of 
the assembly of hundred -thousand Suns ( Adhitya satha sahasra 
samudhAyam ) and at the same time , it is a cooling presence like 
thousands of full moons . 

The beauty of His Consorts seated next to Him 
On both sides of the Lord are seated His three consorts . Periya 
PirAtti ( Sri dEvi ) , the embodiment of the Lord's DayA is seated 
on His right side . On the left side are BhU dEvi , the embodiment 
of the Lord's KshamA ( forbearance and patience ) and NeeLA dEvi , 
the personification of the Lord's oudhAryam ( kodai or limitless 
generosity ) . 

Sri dEvi 
Periya PirAtti has a special place in the Lord's chest and heart . 
She has the "svaabhimatha nithya niravdhya anurUpa svarUpam " ( She 
has a beautiful form most desired by the Lord , which is changeless 
and without any blemish and matching the Lord in evey way regarding 
soundharyam , kalyANa guNams and Isvaryam ) as saluted by AchArya 
RaamAnujA in his SaraNAgathi gadhyam . AchArya RaamAnujA was 
inspired by the vision of his paramAchAryA , ALavandhAr in his 
chathuslOki verse , " SaanthAnandha mahA vibhUthi paramam " . 

She is the PeNNamudhu as pointed out by Thirumangai in his paasurams 
on Oppiliappan ( Periya Thirumozhi 6.1.2) . She is the essence of 
the nectar churned by the Lord from the milky ocean . The dEvAs ate 
the husk of nectar . The Lord partook the essnce of the nectar , the 
femenine sArAmsam (amudhil varum PeNNamudhu ) that resulted from His 
efforts . 

She is the one , who is seated on the forever fragrant lotus flower 
and destroys our Paapams ( vEri mARAtha pU mEl irundhu vinai 
theerkumavaLAi -- Thiruvaimozhi 4.5.11 ) . 

She is the dEva dEva divya Mahishi ( the consort of the Lord of the 
dEvAs ) and with her mere glances ( katAksha lEsam ) , confers on 
Her bhakthAs unmeasurable wealth . She is the boundary of DayA and 
Her eyes are drenched with drops of tears out of Her compassion for 
Us . Her unmatchable affection for us , Her children , makes Her 
face bend downward as described by one of the Lakshmi Sahasra 
Naamams ( karuNAsthra aanatha mukhi ) . 

She is the limit of Daya ( DaakshiNya seemA ) and through Her 
intercession with her Lord protects us from His anger , when we 
trespass His sAstraic injunctions . She shines at the right side of 
Her Lord like a golden lightning that has embraced the dark-blue 
cloud laden with rain . 

She is forever attached to Her Lord and through Her Eka seshithvam 
as SaraNYa dampathi . The Lord becomes sarva sEshi , BHOgyan and the 
acceptor of Kaimkaryam through His union with Her . Without Her 
involvement , He does not enjoy the Kaimkaryams offered to Him . She 
delegates the akhila parijanams ( the nithya sUris and muktha 
Jeevans ) with appropriate kaimkaryams befitting the occasions and 
serves as the YajamAni of the Lord's household in Sri Vaikuntam . 

BhUmi and NeeLA dEvis on the Left side of the Lord 
BhUmi piratti is like another embodiment ( rUpAntharam ) of Sri 
dEVi . She is the object of unceasing reverence of all at Sri 
Vaikuntam ( anavaratha bahumAna vishayai ) . She has the most 
beautiful green hue like a mountain in spring ( pacchai maamalai pOl 
mEni ) . 

NeeLA dEvi has a complexion like a dark blue lotus ( karu neythal 
flower ) . She is the NeelOthpala shyAmaLai. She exceeds the 
enchanting power of Sri Devi , when it comes to overpowering Her 
Lord through Her charm and bhOga sakthi . The Lord , who is forever 
awake ( nithya bhOdhan ) gives up that ever-vigilant state in Her 
presence and relaxes and falls asleep amidst Her lofty breasts ( 
NeeLA thunga sthana giri tati suptham ) . 

All the three consorts stay in their wonted positions on the sides 
of the Lord to permit the Nithya sUris and muktha jeevans to offer 
their kaimkaryams to their Lord and enjoy the bustling scene . 

9.2 : the eulogy to the Lord"s sarvAnga Soundharyam 

The Jeevan now enjoys the Lord in the company of His pirAttis and 
nithya sUris in the spirit of NammAzhwAr , who described the Joy 
that encircled him ( avAvaRa soozhndhAi -- thiruvaimozhi 10.10.10 ) 
at Sri Vaikuntam , when the Lord gave him the darsanam as Parama 
padha nAthan accompanied by His consorts ( udanamar kAdal mahaLir 
ThirumahaL MaNNmahaL Aayar-- madamahaL yenrivar moovar , 
Thiruvaimozhi 1.9.4) . 

The bliss ( aanandham /rasam ) enjoyed by the Jeevan is equal to 
that described by the TaittirIya upanishad passage ( 2.7) : " rasO 
vai sa: I rasam heyvAyam labdhvA Anandhee bhavathi II " . The 
upanishad points out that the Lord is both upAdhAna and Nimittha 
kAraNam for the universe besides being the rasam and bhOgyam . 
Those , who meditate on Him this way are filled with bliss form that 
effort . The experience of the Jeevan is full of such rasam , which 
makes it Anandha pUrNan . 

The jeevan enjoys the darsanam of the valorous Lord , whose beauty 
is like insatiable nectar ( aparyApthAmrutham ) and salutes the 
amudhan in the spirit of NammAzhwAr's anubhavam of thirukkudanthai 
AparyApthAmruthan ( ThiruvAimozhi 5.8.7) : 

ariyErE ! yennam poRsudarE ! senkaNN karumuhilE ! yeriyE ! 
pavaLakkunrE ! NAALTHOL YENTHAAI ! unatharuLE piriyA adimai 
kondAi ! --- 

( O Lord independent like the Lord of the jungle ! O Lord who has a 
golden effulgence like the melted gold ! O Master with the lotus red 
eyes and the hue of the rainy season cloud ! O Lord shining like 
Agni jwAlai ! O Lord who is enjoyable to look at like a coral 
mountain ! O master, who has enslaved me with the nectar-like 
sweetness of Your four shoulders ! --- ) . 

The jeevan standing before the Lord is totally immersed in the 
enjoyment of the avayava sObhai ( the beauty of each limbs ) and the 
AabharaNa alankArams ( the jewelery that adorns the Lord's limbs ) 
and notices that the mumukshus are in a similar state of trance and 
have become bhagavadh-- anubhava rasa paravasars . It starts to 
eulogize the Lord in the Saama Veda manthram starting with " 
Vipanyva : " : 

tadhviprAsO vipanyavO jAgruvAmsassamindhathE -- ( Saama Veda 
PrapAtakam 3.18.2.4 ) 

Meaning : The Brahmins , who ceaselessly meditate on the limitless 
auspicious attributes of the Lord and attain minds filled with 
Bhagavadh guNam and become like Nithya sUris engaged in service to 
the Lord without let and out of their deep involvement with the 
Lord's kaimkaryams become alert to any untoward event happening to 
the Lord and offer rakshai through pallAndu and managaLAsAsanams. 

The Jeevan now attains this state of mind and begins to offer its 
eulogies to the Lord's beauty ( kesAdhi paadAntham ) and His 
aabharaNams and Aayudhams . This comprehensive salutation takes the 
form of 22 subchapters under the heading of section 9.2 . 

In the ninth sOpanam , the Jeevan stands in front of Parama Padha 
Naathan and eulogizes the Sarvaanga Soundharyam of the Lord . The 
salutation takes the form of kEsadhi PaadhAntha namaskaraNam . 

9.2.1: The enjoyment of the Kireetam of the Lord 
The Lord's kireetam is resplendent in its brightness like the 
thousand rayed Sun befitting His status as Jagadheesvaran . 
PeriyAzhwAr has alluded to this Jyothi of the Kireetam as " 
kathirAyiram Ravi kalanthu yeritthAlottha neeLL Mudi " (PeriyAzhwAr 
Thirumozhi 4.1.1 ) . 

NammAzhwAr has also inquired the Lord about the mystery of this adhi-
adhbhutha Jyothi of the kireetam , " Mudic chOthiyAi unathu muhac 
chOthi malarnthathuvO ? -- ThirumAlE KatturayE " (Thiruvaimozhi 
3.1.1 ) . Here , NammAzhwar asks His Master and Lord to explain , if 
He can , about the unmatched radiance of His kireetam . He wonders 
whether it is the kAnthi of His radiant face that has blossomed 
forth as the JyOthi of His kireetam . 

Swami Desikan's anubhavam combines that the radiance of the dark , 
curly forelocks ( Kaaka Paksham /alakalalla aadi gaganE --) dangling 
on the Lord's forehead have mysteriously combined with the jyOthi of 
the kireetam through the Lord's unique power to reconcile elements 
that normally are unrecocilable (agaDitha GaDanA sakthi ) . The 
opposite pairs are united by the Lord of ThiruviNNagar thru such a 
sakthi as revealed by NammAzhwAr's exquisite paasurams on Oppilaa-
appan . In the case of Parama padha nAthan , the dark tresses are 
like the darkness of the night and that darkness is united with the 
jyOthi of the thousand -rayed Sun ( Kireetam ) . The union and co-
existence of the darkness of the night ( kaaka paksham ) with the 
brightness of the jyOthi of the kireetam is made possible only 
because of the agaDitha GaDanA Sakthi of the Lord ( " -- karumai 
veLumayamAi -- ThiruviNNagar sErntha PirAn seytha kaavu kandeer -- 
NammAzhwAr : Thiruvaimozhi 6.3. 5) . 

Swami Desikan's anubhavam of the Kireetam of BhUlOka VaikuNta 
naathan at Sri Rangam in the ninth verse of Sri Bhagavadh DhyAna 
sOpAnam is an elaboration of his anubhavam in Parama Padha sOpAnam : 

maalyairantha: sthira parimaLai : vallabhA sparsa mAnyai: kupyath 
chOLee vachana kutilai: kunthaLai: slishta mUlE I rathnApeeta 
sapalithE Rangabharthu: kireetE Raajanvathya: sthithimathigathA 
vrutthaya: chEthasO mE II 

( Meaning ) : The Lord of Sri Rangam is adorning His radiant 
kireetam on His black tresses. Those tresses are already encircled 
by the fragrant flower garlands . Hence , the tresses are filled 
with the most captivating fragrance that extends to the kireetam . 
Those dark tresses under the kireetam have the auspicious contact of 
the hands of His Consorts , who comb those locks of hair and 
decorate them with the flower garlands prior to placing the tall , 
navarathna kireetam on those curly tresses , which resemble in their 
curliness the vakra vachanams (non-straight , crooked speech ) of 
the women of ChOLa desam , when they get angry . The base of the 
kireetam is pressed tightly against those curly tresses and the 
lustre of the nava rathnams spreads over those dark kesabhaarams . 

My mind is deeply attached to that beautiful kireetam of my Lord . 
My mind , which until now was roaming all over and now it is locked 
in the enjoyment of the Lord's most beautiful kireetam and hence my 
mind is under control like the blessed pathivrathai , whose total 
devotion is to her Lord . 

Such is the anubhavam of the Jeevan , when it enjoys the jyOthi of 
the tall Kireetam of the ThiruviNNagarAn ( parama Padha Naathan ) . 

9.2.2 : The Enjoyment of the black kEsa bhArams of the Lord 
Swami Desikan is the Jeevan that is enjoying the bewitching beauty 
of the Lord . After taking in the soundharyam of the kireetam , our 
AcharyA's gaze concentrates on the dark forelocks dangling on the 
Lord's forehead . He considers them as the hungry dark bees dipping 
down to enjoy the honey of the lotus of the Lord's face 
(VadanAravinda makarantha rasa aasvAdhanam ) .Those locks are moving 
gently , when the Lord's glances shift to bless the nithya sUris and 
the Muktha Jeevans . That movement reminds Swami Desikan of the 
movements of the bumble bee . 

This anubhavam reminds Swami Desikan of NammAzhwAr's celebration of 
the beauty of those kuzhal of the MaayAvi : " koLhira kOLiruLaic 
chuharnthitta kozhumsuruLin uLL konda neela nannUl tazhai kuzhal ? 
anRu Maayan kuzhal " ( Thiruvai- Mozhi : 7.7.9 ) . Here nammAzhwAr 
explains the unique beauty of the dark tresses ( karum kuzhal ) of 
the Lord and asks his mother to understand the hold that beauty has 
on her as ParAnkusa Nayaki . NammAzhwAr attaining Nayaki Bhavam says 
here : 

" O my Mother ! Please do not be angry with me ! You do not 
understand how much I am under the spell of the beauty arising from 
the combination of those Tulasi-fragrance laden dark tresses . The 
dark hue of those locks of the hair of my Lord appear as though they 
are the distilled essence of the darkness of the night of mahA 
praLayam . Actually , the beauty of my Lord's dark tresses exceed 
even that of the integrated essence of the dark hue of that famous 
night . That beauty has stolen my aathmA and I am helpless ." ( 
ThirvAimozhi 7.7.9) . 

9.2.3: The Enjoyment of the soundharyam of the Forehead of the Lord 
The combined presence of the dark forelocks with the bright forehead 
of the Lord reminds Swami Desikan of the AshtamiChandran shining in 
the dark night . Swami Desikan's mind is still thinking over the 
ThiruvAimozhi paasurams of 7.7 .7 , where ParAnkusa Naayaki enjoys 
the beauty of the Lord's forehead ( thiru nuthal ) and compares it 
to the blemishless , radiant Moon : " nALL mannu veNN ThingaL kol ? 
nayanthArkatkku nicchilai kol ? " Parankusa Naayaki wonders here 
whether the radiant forehead is perhaps the blemishless ( white ) 
Moon . He recognizes that the radiant object bewitching his mind is 
indeed the forehead of Her Lord . ParAnkusa Naayaki points out that 
the beautifully radiant forehead of the Lord removes the desire of 
those , who desire to enjoy it by blessing them with its auspicious 
darsanam.

9.2.4 : The enjoyment of the eye brows of ThiruviNNagarAn 

The Jeevan now focuses on the beautiful eye brows of Sri 
Vaikuntanathan . Swami Desikan is reminded of the anubhavam of 
ParAnkusa Nayaki , where she explains the effect of the soundharyam 
of the Lord's eye brows on her : 

innuirkku yezhayar mEl vaLayum iNai neela viRk kol ? manniya seer 
madhanan karuppuc chilaik kol? madhanan tannyuir thAthai KaNNa 
perumAn purvamavayE yennyuir mElanavAi aduhinranavenRu ninRE 

ThiruvaiMozhi 7.7.4 
( Meaning ) : These beautiful brows are aimed at my jeevan and are 
intent on making me suffer . Whose are these curved brows bent like 
a bow that is about to release the arrows ? Do they belong to my 
KaNNan , whose brows were aimed at the poor , infatuated Gopis , who 
desired to have Him as their lover ? What a power they have over me 
as well ? Are they instead the bow of ManmathA of enduring 
soundharyam ? No , they really belong to the Lord , who gave life to 
ManmathA . It is His brows that are torturing me with their 
unsurpassed beauty. 
9.2.5: Enjoyment of the Lord's sacred eyes 

The Jeevan now shifts its gaze downwards and gets locked in the 
beauty of the eyes that reminds it of the statement of the Lord in 
Bhagavadh GitA , " IsvarOham Aham BhOgi siddhOham balavAn sukhi " . 
Those eyes immediately shook up the Jeevan and made it remember that 
it was the Jagdheesvaran that it was being blessed to look at . 
Overpowered by the welcoming and generous nature of those eyes ( 
SvAgathOdhAra nEthram ) , the jeevan fell down at the feet of the 
Lord with the prayer : 

jitham thE PundareekAksha namsthE VisvabhAvana I namasthE asthu 
HrusheekEsa MahApurusha Poorvaja II 

----JithanthE SthOthram 1.1 

( Meaning ) ; O Lord of Lotus soft eyes ! This jeevan has now been 
conquered ( reclaimed ) by You . This is not my property . It is 
Yours . You have reclaimed Your property . O Lord , who created the 
entire Universe ! O Lord , who is the foremost among boon-givers ! 
Please bless me to place your property ( this jeevan ) at your feet 
as its rightful owner . 

Swami is reminded of the paasurams of ThiruppANAzhwAr and 
NammAzhwAr , when he thinks about the anubhavam of the jeevan , when 
it is overpowered by the merciful eyes of Sri VaikuntanAthan . 

In his eighth paasurm of AmalanAdhi PirAn , AzhwAr describes those 
beautiful , resplendent , broad , dark eyes of the Lord set in a 
white background and with red lines criss-crossing the white areas 
this way : 

" kariyavAhi pudai paranthu miLirnthu sevvariyOdi neenda 
apperiyavAya kaNNgaL " 

NammAzhwAr reaches the state of ParAnkusa Naayaki and describes the 
tortures that she underwent from those bewitching eyes of the Lord : 

Yezhayar aavi uNNUm iNaik kUrramkolO ? aRiyEN aazhiyamkaNNapirAn 
ThirukkaNNkaL kolO? aRiyEn soozhavum tAmarai nANNmalar pOl vanthu 
thOnRum kandeer ThozhiyarkAL! annaimeer ! yen seyhEn? turAttiyEnE 

------------Thiruvaimozhi : 7.7.1 

( Meaning ) : Are these pair of eyes the twin Lords of Death ( 
Yamans ) intent on taking the lives of the girls , who fall in love 
with the Lord ? Are they the big and beautiful eyes of the most 
merciful Lord ? I do not seem to know their identity . They surround 
me like the freshly blossomed lotuses . O Friends ! O Mothers ! Do 
not you all see these eyes ? What can I do , who has been born to 
experience the sufferings caused by them ? 

Swami Desikan's salutation of the sacred eyes of the Lord are many 
and most moving . I will quote a few to enjoy our Guru 
Saarvabhouman's aanandhAnubhavam : 

aalakshya satthvam = fully covered with satthva guNam & redeeming 
mercy 

athivEla dhayA uttharangam = boundless ocean with the never ceasing 
waves of mercy 

abhyarthinAm abhimatha prathipAdhana arham = Capable of granting to 
the seekers all that they desire 

snigdham = beautiful because of their friendliness 

aayatham = long , extended 

prathimasAli thE vilOchanam = Your broad and sacred eyes 

dhugdha ambhudhE : anukarOthi = resembles the milky ocean . 

The above are the salutations housed in the 24th slOkam of Sri Deva 
Naayaka PanchAsath . 

In the next slOkam , Swami describes further the power of those 
unique eyes : 

visva abhirakshaNa vihAra krutha kshaNai : = They are intent on 
engaging in the sport of protecting the universe 

viDampitha muktha padmai : = resembling the freshly blossomed lotus 
flowers 

aamOdha vAhibihi : = full of Joy 

anamAya vAkhya garbhai: = of the nature of inquiring about our well 
being ( KshEmam ) 

amrutha varsha nibhai: = like the rain of rejuvenating nectar Such 
is the power and greatness of the Lord's karuNA katAkshams 

9.2.6: The enjoyment of the beautiful nose of the Lord 

The jeevan contemplates on the nose of the Lord next , This nose 
draws in and out the wind ( breathing ) of the vedAs ( Sruthi 
surabhi nisvAsam , yasya nisvasitham vEdA: ) . The jeevan thinks of 
it as a divine bamboo ( divya NaasA vamsam ) and thinks of the power 
of the nose as experienced by nammAzhwAr in Thiruvaimozhi paasuram 
7.7.2 : 

aatiyum thURRiyum niRu annaimeer! yennai neer nalinthu yenn? mAttyur 
karpatthin valliyO? kozhundhO? aRiyEn yeetiya veNNai undAn thiru 
mooku , yenathAviyuLLE mAttiya valviLakkin sudarAi niRkum vAliyathE 

( Meaning ) : Are they the kalpaka creeper flourishing in between 
His eyes ? Or are they the tender shoots of that kalpakA creeper ? I 
do not seem to know. That nose which took in the fragrance of the 
assembled veNNai at AyarpAdi shines inside me as an intense steady 
flame . It is making my inside very hot . I can not bear its 
intensity . O My Mothers ! What is the use of You moving me from 
here and there , blaming me and belittling me ? This nose of the 
Lord is causing me all that suffering 

9.2.7:The anubhavam of the beauty of the Cheeks 
The shining cheeks of the Lord are like the mirror set among the 
gems ( maNI darpaNam )for His consorts and the jeevan finds their 
beauty beyond its descriptive power . 

9.2.8 : The enjoyment of the beauty of the Lovely lips 
The fully ripe red lips of the Lord reminds the jeevan of the 
integrated essence of the hue of the red coral branches . Swami 
Desikan refers to the anubhavams of ParAnkusa Naayaki who was 
haunted by the beauty of those red lips and ANDAL who so very much 
wanted to know how they tasted and queried the divine conch , 
Paanchajanyam , which enjoys the taste of those sweet lips (KaRpuRam 
nARumO --) . ParAnkusa Naayaki wonders whether those haunting red 
lips are a piece of red coral or BimbhA fruit ( kOvai pazham ) . She 
complains that those enchanting lips of the Lord surround her aathmA 
in every direction and that there is no escape from them . 

9.2.9: Eulogizing the bewitching smile of the Lord 
In Thiruvaimozhi 5.3.8 pasuram , ParAnkusa Naayaki appeals to her 
mother to save her from the power of the Lord's smile . She refers 
to the combined effect of the white rows of teeth of the Lord and 
the beautiful red lips , which together destroy her by making her 
long for the union with her Lord . She wonders whether that radiance 
arising from the two rows of white teeth are the bright , blinding 
bolt of lightning or the jyOthi of the row of white pearls intent on 
driving her mad through their beauty .She complains to her mother 
that she does not know of any place to escape from the power of the 
Lord's intoxicating smile .Swami Desikan describes the Jeevan's 
anubhavam of the Lord's inviting smile in the context of ParAnkusa 
Naayaki's anubhavam . 

9.2.10 : The enjoyemnt of the beauty of the Lord's Ears 
The Jeevan shifts its glance away from the lips housing the smile of 
the Lord and focuses on the two ears of the Lord , which remind it 
of the swings meant for sport ( LeelA Dolai) .ParAnkusa Naayaki 
describes the disturbance that those beautiful ears caused to her 
psyche in Thiruvaimozhi 7.7.6 paasuram . She views them as creepers 
taking the shape of a pair of beautiful fish (Makaram tazhaikkum 
taLir kol ? ) 

9.2.11: The enjoyment of the Thirumuka Mandalam of the Lord 
The Jeevan is reminded of PeriyAzhwAr's anubhavam of that radiant , 
round face , which is like the full moon ( SuRRum oLivattam sUzhndhu 
sOthi parantha ) . The integrated beauty of the organs in the face 
of the Lord reminds the jeevan of ParAnkusa Naayaki's anubhavam of 
the incomparable beauty of the face of the Lord (Thiruvaimozhi 
7.7.8) . Naayaki is very much affected by the power of the beauty of 
the Lord's face .According to her , the eyes have the radiant lustre 
of a full blown lotus flower ; The nose is like an exquisitely 
tender creeper ; the lips are like coral stems ; the eye brows are 
like a bent bow ; the rows of teeth are like the two rows of 
dazzlingly white pearls; the two ears are like two more tender 
creepers ; the forehead has the shape and beauty of ashtami 
chandran . The beauty of the face of the Lord is multiplied by the 
individual beauty of each of the contributing parts . Naayaki cries 
out loud that the integrated beauty of the Lord's face is driving 
her mad . Jeevan feels the same way ,when it experiences the beauty 
of the face of Sri Parama Padha Naathan . 

9.2.12: The beauty of the neck of Sri Parama Padha Naathan 
The conch-like slender and beautiful neck of the Lord attracts the 
attention of the Jeevan as its gaze shifts downward from the Face of 
the Lord . It tries to escape from the power of the eyes housed in 
the face of the Lord . The jeevan is reminded of the anubhavam of 
ThiruppANAzhwar at Srirangam , the BhUlOka VaikunTam : " muRRum unda 
Kantam kandeer adiyEani uyyakkondathE " . Here AzhwAr refers to the 
Lord's neck that swallowed during PraLayam , the aNdams , 
anDAvaraNams , MahA prithvee , and the seven kula parvathams in one 
gulp . 

9.2.13: The anubhavam of the Lord's shoulders 
>From the neck region , the jeevan's focus shifts now to the 
sundaratthOLgaL Like Kamban , It feels : "ThOL KandAr ThOLE 
KandAr " . Swami Desikan is reminded of the aanandAnubhavam of 
HanumAn , when the thankful RamachandrA embraced with His hands and 
powerful shouders His messenger ( Raama dhUthan ) for bringing the 
auspicious news of finding His piratti in the city of LankhA . Sri 
RaamA acknowledged that the embrace of His is all the wealth that he 
had to confer on HanumAn for his unmatched service : " yEsha 
SarvasvabhUthO mE parishvanghO HanUmatha:" .The coolness of that 
embrace associated with the powerful shoulders and the comfort that 
the nAyaki ( ParAnkusa Naayaki ) derived from those shoulders 
holding her tight is described by her as being under the cool shade 
of the fragrant KaRpakA tree ( Thiruvaimozhi 6.6.6) . 

9.2.14: The enjoyment of the Beauty of the chest of the Lord 
>From the enjoyment of the powerful and lovely shoulders of the 
Lord , the jeevan reluctantly moves its gaze to the region between 
the shoulders (viz)., the chest region . What does it see there? The 
jeevan has the sEvA bhAgyam of Periya Piratti there along with the 
pearl necklace , Srivathsam , Kousthubam gem and the vana maalai ( 
Mouktika - Srivathsa -Kousthubha -VanamAlA -virAjitham ) . There it 
finds Mahaa Lakshmi residing in a state of Athyantha BhOgyam and is 
thrilled . 

9.2.15:The enjoyment of the Lord's stomach region 
The jeevan shifts its gaze downwards from the chest to the stomach 
region now. It remembers the service done by the Lord's stomach of 
holding all the prapancham ( Seven oceans , seven mountains , seven 
clouds et al ) and protecting them in that stomach , which still had 
room for more things. NammmAzhwAr salutes that capacious and 
protective stomach this way : 

"KaarEzh malai yEzh ulahamundum 
aarAvayirrAnai adangap piditthEnE " . ( TVM: 10.8.2) 

The occasion is the mangaLAsAsanam for ThiruppEr Nampi . AzhwAr is 
about to leave for Sri Vaikuntam by the archirAdhi maargam soon. 
Here , he acknowledges that he has held that Lord , who still has 
room in His stomach after that prodigious feat. AzhwAr says that he 
held the Great Lord tightly to the satisfaction of the Lord. 

9.2.16: The enjoyment of the PeethAmbharam in the waist 
The Lord's thirumEni is like an emerald mountain . The golden yellow 
silk garment adorning His waist is like the cloud of mAnnickkam . 
The jeevan sighs and takes in the beauty in the spirit of 
NammAzhwAr , who described his feelings of joy this way : 
paticchOthi aadaiodum palkalanAi ninn paimponn katic chOthi 
kalanthathuvO ? 

AzhwAr wonders whether the lustre of the Lord's waist has 
transformed itself into the radiance of the peethAmparam and the 
jewels found around the waist region . 

9.2.17: The enjoyment of the ankles of the Lord 
Those finely chiseled-ankles remind the jeevan of the trbutes paid 
by PeriyAzhwAr , when his gaze fell on the beautiful jangAs (ankles) 
of Bala KrishNa in his role as the doting mother , YasOdhA piratti . 
Here , AzhwAr taking the role of YasOdhA invites her friends to 
enjoy the beauty of those ankles adorned by the silver ankle 
jewelery : 

iNaikkAlil veLLitthaLai ninRilangum 
kaNaikkAlil irundavaa kANeerE karihayeer ! vanthu kaaNeerE . 

Swami Desikan describes the well shaped ankles as " kandharpa-kAhALa-
kaLAchi-thUNeera maathrukai " ( ManmathA's musical instrument, 
YekkALam , the vessel known as KaaLAnchi with a wider top and narrow 
bottom , the arrow cage /ampaRAtthUNi ) . 

9.2.18 : Salutation to the glorious feet of the Lord 
The Jeevan's sevai of the Lord arrives now at His lotus feet and 
find them standing on the top of the siras of the Vedams . It is 
reminded of the anubhavam of PeriyAzhwAr , where the AzhwAr saw the 
power of the Lord as an emperor as revealed by the insignias of 
conch , disc on His inner feet that imprinted themselves on the 
bhUmi , when he moved around . 

9.2.19 : The Lotus below the Lord's paadha Kamalam 
There is an AdhAra Padhmam under the Lord's sacred feet . NammAzhwAr 
has wondered about the origin of that lotus below the Lord's holy 
feet this way : " adic chOthi nee ninra thAmaraiyai alarnthathuvO " 
( Meaning ) : Did the kaanthi of Your Thiruvadi blossom forth into 
the aadhAra Padhmam on which You are standing ? 

9.2.20 : Enjoyment of the beauy of all the limbs 
Now , the jeevan has enjoyed from the holy head to the sacred foot 
the beauty of the Lord of Sri Vaikuntam . This is reminiscent of 
NammAzhwAr's anubhavam of the SarvAnga Soundharyam of the Lord : 

karumANiccka malai pOl maNit tadam thAmaraik kaadugaL pOL ThirumArvu 
vaai kaNN kai undhi kAludai aadaigaL seyyap pirAn 

Here , NammazhwAr , who has enjoyed the samslEsham with " her " Lord 
as ParAnkusa Naayaki describes to her thOzhi about the beauty of the 
Lord : He is like a mountain of sapphire and His chest , lips , 
eyes , hands , navel , feet and the silk garment on His waist 
blossomed and shone like the freshly blossomed lotuses in a cool 
pond . Similar is the anubhavam of the jeevan of the total 
captivating beauty of the Lord of Sri Vaikuntam . 

Elsewhere, NammAzhwAr describes the beauty of the Lord shining thru 
every limb of His this way : 

senthAmarait tadankaNN sengani vaai senkamalam senthAmaraiadikkaL 
semponn thriuvudambE
9.2.21: The enjoyment of the AabharaNangal of the Lord 
Here NammaazhwAr visualizes how the Lord appeared before him as 
SarvAbharaNa bhUshithan and in a state of joy and beauty .Azhwar 
states that the Lord came to his side with the same solicitude that 
He shows to Nithya Sooris in parama padham and had the flower 
garland wrapped around His crown and adorned Sankham , Chakram , 
sacred thread and His pearl necklace. Azhwar remembers that the eyes 
of the Lord then were like just blossomed red lotuses and His red 
lips resembled the color of the petals of Red lotus and His sacred 
feet were red like lotus and His entire body was like molten red 
gold ( Thiruvaimozhi 2.5.1) . 
9.2.22: The salutation to the Chakram and Sankham 
The Lord was like a dark mountain ( anjana giri ) in hue and the 
fiery disc and the cool conch in His two hands with paraspara-
paribhAgam ( equal attributes ) were like the Sun and the Moon 
hugging that anjana giri .The jeevan like NammAzhwAr (Thiruvai- 
Mozhi 7.2.1) salutes those two divya Aayudhams ( Sankhu 
chakkarangaLenru kaikUppum --IvaL ). 

After the enjoyemnt of the beauty of every one of the limbs of 
Parama padha nAthan , the jeevan starts to enjoy the anantha kalyANa 
guNams of the Lord

9.3: The Muktha Jeevan enjoys the kalyANa guNAs of the Lord 
The Jeevan now stands in awe contemplating the Parathva- Soulabhya 
guNams of the Lord of Sri Vaikuntam and His divya- Athma svarUpam. 
The jeevan reminds itself of the two paasurams of NammAzhwAr 
(TVM:1.1.1 and 8.1.8). The jeevan thinks of that Lord, whose kalyANa 
guNAs are unsurpassaable, who is the Lord of the Nithya sUris, who 
out of His own immeasurable mercy grants the jeevan knowledge and 
devotion about Him and who has the natural jyOthi of the sacered 
feet that dispell the samsaric sorrows. 

The jeevan longs for nithya sevai at those holy feet of Sri 
VaikuntanAthan. The Jeevan then thinks about the words of 
NammaazhwAr :"VaNangumARu aRiyEn manamum vAchagamum, seykaiyum 
yaanum nee thAnE" (Oh Lord of Sri Vaikuntam! Myself, my mind, my 
speech and this body of mine which is the cause of my deeds are all 
under Your control. Therefore, Please bless me with the insight to 
worship You). 

9.4: Prayer for the placement of the Lord's Feet on its head 
The Jeevan now approaches close to the foot rest of the Lord, where 
SatakOpan stands and looks at the Lord's eyes, which convey the 
leanings of the Lord clearly . These are the same eyes described by 
Swami Desikan In Bhagavadh DhyAna sOpAnam: "SaabhiprAya smitha 
vikasitham". Those smiling eyes have artha pushti and abhiprAyam. It 
asks the Lord like NammAzhwAr, who stands nearby: "vAnurinbam manni 
veeRiRinthAi, arulu ninn taalkaLai yenakkE"(Thiruvaimozhi 8.1.9). Oh 
Lord, who is seated in Your Parama Padham in a state of everlasting 
and supreme bliss! Please bless me with the placement of Your feet 
on my head! 

9.5: Lord's granting of that boon & Consequent Kaimkarya SaamrAjyam 
Sri Vaikuntanaathan, the parama DayALu readily responded to the 
Jeevan's earnest request and placed His fragrant lotus feet, which 
enhances the fragrance of even the soft and beautiful hands of Sri 
Devi (Vaasam sey pUnkuzhaLAL) and BhUmi Devi (Gandhavathi). This 
Sarvagandhan placed His golden lotus feet on the bent head of the 
Jeevan and gave the jeevan Nithya, Niravadhya Kaimkarya 
SaamrAjyam.The ecstatic jeevan offered its salutations and joined 
the ghOshti of parama padha vaasis blessed before to join the Lord's 
court at Sri Vaikuntam. 

9.6: Climbing of the Divya Paryangam & Reaching the Lord 
The Jeevan climbs the divya aasanam on which the Lord was seated and 
recited the ThiruvAimozhi (3.2.4), "Soozhcchi J~nAna sudar oLi 
aahi". This paasuram recognizes the Lord as the pervasive AntharyAmi 
Brahman, sarva vyAptha VishNu and as the one radiant and self-
effulgent jyOthi, which has the ability to remove all samsaric 
distractions and blesses the muktha jeevans to enjoy His sacred 
feet. 

The jeevan's deep desire is now fulfilled. It pinches itself as it 
were to digest the great blessing that has come its way due to the 
benevolence of Sri VaikuntanAthan,the avyAja karuNa mUrthy. The 
jeevan thinks about the series of upakArams (upakAra Paramparais) 
that the Lord has blessed it to realize in the spirit of 
Thirumangai"s ThirunedumthAndakam paasuram," MinnuruvAi munnuruvil 
Vedam NaankAi". The Lord of this Paasuram is the One, who blesed us 
with the Four Vedams. He stays inside them as the UpadEsa J~Nanam. 
He is the One, who is shining as the flashing, evanescent lightning 
in achEthanams, which undergo changes. He is the One, who guides one 
gradually through the successive steps of SravaNam, Mananam, DhyAnam 
and ultimately SamAdhi. He is the One, who stands as the 25th 
Tattuvam and the controller of the Jeevan . He is the One with the 
RamaNeeya ParamAthma SvarUpam. He is the lustre behind all that 
shines in His worlds. With the power of His supermacy, He is like 
unapproachable Agni. He is of the PanchOpanishad form of the five 
aprAkrutha BhUthams. 

The elated Jeevan says: "SUCH A SWAMI HAS NOW PLACED HIS TENDER HOLY 
FEET ON MY HEAD AND BLESSED ME WITH NITHYA KAIMKARYAM (TannurvAi 
Yennurvil ninRa Yenthai TALIR PURAIYUM THIRUVADI YENN TALAI MEL)". 

The blessed jeevan decalres in the spirit of another paasuram of 
NammAzhwAr (Thiruvaimozhi 4.9.9) that it has now experienced the 
bliss of the paadha dheekshai of the Lord's sacred feet and is 
carrying them and wandering everywhere with those sacred feet on its 
head (Unn ThiruvadiyE sumanthuzhala kootariya ThiruvadigaL kootinai 
naan kandEn). 

The blessed jeevan thinks of the Paasuram of PeriyAzhwAr (Periya 
Thirumozhi 5.4.7): "Oh Lord who placed Your sacred feet on my head 
and made me Your Sesha bhUthan ! What an incomparable blessing!I 
have the symbol of incomparable Isvaryam, Your tender, red lotus 
feet on my head and have become a qualified member of the group of 
the other BhaagyasAlis, the Nithya Sooris and the other muktha 
jeevans, offering nithya kaimkaryam to You! (Thiruppolintha sEvati 
yenn senniyin mEl poRitthAi)". 

In this mood of celebration of the unique blessings that came its 
way, the muktha Jeevan climbs the seat of the Lord and arrives right 
next to Him. All along, it says to itself: "Who am I, the lowly self 
compared to the mighty Lord holding Sudarsanam in His hand? What a 
wonder! Even for MahA Paapis, the parama Kaaruneekan's grace is 
granted once they perform anjali to Him and express their longing 
for Him. I am indeed blessed to become the object of His parama 
Krupai (Thiruvaimozhi 5.1.7). He kindled my svarUpa aavirbhAvam with 
His act of grace ". 

9.7: The Lord's query and the response of the Jeevan 
The Lord with His cool (Aarthi nivarthakam)and beautiful lotus like 
eyes looks with affection at the jeevan that has climbed His 
Paryankam (bed/Seat) and queries the Jeevan as to "Who it is ?" He 
asks "Who are You?". 

The Joyous jeevan responded with the answer: "Oh, My Supreme Master! 
For time immemorial, I have been sunk deep in the turbulent and 
fearsome Ocean of SamsAram. Now, I am blessed to be immersed in the 
ocean of nectar, which is Your Divya SvarUpam . I have been blessed 
to see You and to come in contact with Your redeeming lotus feet. 

You are Ubhaya VibhUthi Visishtan . I am enjoying you as the tasting 
of nectar and thus I have become BhOkthA . You are enjoying me, Your 
property. In this context, I have become bhOgyam to You. 

I have become the Daasa bhUthan as indicated by the MakAram of Your 
PraNavam. I have attained Soori Tulya SvAta*ntryam (the freedom 
equal to that of the Nithya sUris). All the obstacles that stood in 
the way of SvarUpa prAptha Kaimkaryam have melted away. Attaining my 
natural status as sEsha bhUthan of You, the Sarva Seshi, I am 
blessed to engage in Your eternal service. 

Thou art the Lord of NithyAs and MukthAs (VaanuLAr PerumAn: 
Thiruvaimozhi-2.3.1). I have united with You as the union of the 
rasams of Honey, Ghee, Milk, Sugar and Nectar (TEnum paalum neyyum 
kannalum amuhtamum pOl kalanthu: Thiruvaimozhi - 2.3.1) and have 
become both BhOkthA and BhOgyam. There is none, who is equal to me 
now! 

I am the one, who is standing in front of You after climbing Your 
paryankam requesting the boon of no return to samsAra Mandalam again 
and stay forever at Your side performing uninterrupted kaimkaryam to 
You. This is my prayerful VINNAPPAM. 

9.8 :The Jeevan receives the Divya Dampathi's anugraham 
THe Lord of MahA Lakshmi (Sriya: pathi) is overjoyed to hear the 
explanation of the Jeevan about its nature and identity . He feels 
elated like the endearing mother, who hears Her child's first words. 
The Lord of Sri Vaikuntam turned His radiant face towards His divine 
Consort, since He is guided by Her unspoken signals arising from the 
movement of Her brows (YasyA VeekshyA mukahm tadhingitha parAdhEnO 
VidatthE akhilam kreetEyam kalu: Sristhavam -Verse 1). 

Our Akhila Jagan MaathA concurred with Her Lord's wish to grant 
BhramAnandham to the Jeevan and with united hearts (yeka Hrudhayam), 
they said"asthu thE"as they said to Sri RaamAnujA at Srirangam, when 
the great AchAryA peformed SaraNAgathi on a Panguni Uttaram day 
infront of Them seated on Their YekAsanam. 

9.9 : Jeevan enjoying ParipUrNa BhrammAnandham 
The Bhramma SaakshAthkAram makes the muktha Jeevan united with Para 
Bhakthi, Para J~nAanm and Parama Bhakthi, the three stages of 
spiritual ascent experienced by the Mudal AzhwArs at ThirukkOiyulUr. 
The Muktha Jeevan in this sate found no upper limit to its Anandham 
resulting from Bhagavadh Anubhavam. 

Just lie NammAzhwAr (Thiruvaimozhi 3.3.1: ozhivil kAlamellAm udanAi 
manni vazhuvilA adimayai--), the Muktha Jeevan performs Sarva desa-
Sarva Kaala - SarvAvastha-Sarva vitha Kaimkaryams to the Lord and 
His divine consort staying at their side without any distraction.The 
Jeevan is immersed in anavadika aananda mahArNavam (Limitless ocean 
of nectarine bliss). It becomes rid of prakruthi guNAs and takes on 
Bhagavdh guNAs. It enjoys equality of enjoyment with its Lord 
(Brahma sUthram :4.4.21 - bhOgamAthra saamya lingaasccha) and is 
assured by the anavrutthi sabdham (Brahma sUthram: 4.4.22 - There is 
no return to the prakruthi mandalam for the muktha jeevans). The 
muktha jeevan experiences the Lord in this worry and fear-free state 
and remembers the word of GeethAchAryan (Gita:8.15-16): 

"Having attained Me, these great souls are never again subject to 
rebirth in the abode of sorrow and transcience, for they have found 
the highest perfection . All the worlds, and even the realm of 
BrahmA, are subject to return, Oh ArjunA, but reaching me, there is 
no rebirth". 

Thus ends the parama Padha sOpAnam with its nine steps of : 

(1) VivEka parvam (MaNNUlahil mayal theernthu) 
(2) NirvEda Parvam (Manam tathumpi) 
(3) Virakthi parvam (Mannaatha payan ihanthu) 
(4) MaalE anRi kaNN ilathu anji (Bheethi parvam) 
(5) PrasAdhana Parvam (avan kazhalE poondu :Bhakthi or Prapatthi) 
(6) Kadum siRai pOy (UthkaramaNa parvam) 
(7) Karai yERum gadhiyE seRu (archirAdhi maargam) 
(8) ViNNulahil Viyappu yellAm viLangak kandu (Divya Desa prApthi 
parvam) 
(9) ViNNavar tamm kuzhAmkaLudan Vedam paadi, paNN ulahil padiyAtha 

isayAl paadum pallAndE pall aandum paaduvOm (PrApthi parvam). 

After last sOpAnam (step of the ladder), the muktha jeevan joins the 
nithya sUris and other muktha jeevans and recites the Veda manthrams 
and sings the divine songs of AzhwArs in a manner not experienced by 
the ordinary sangeetham and hails the Lord with its pallAndu. 

Thus concludes the powerful vision and description of Swami Sri 
Desikan about the journey of the Jeevan up the ladder towards its 
ultimate goal, Parama Padham. 

Pala sruthi 
sri VenkatanAthA: trayyantha guru : svbhAva chithramidham | 
vyathunutha NAVAPARVA YUTHAM SUSTHAM PARAMA PADHA HARMYA SOPAANAM || 

(Meaning) : Sri VenkatanAthan, who was awarded by the Lord, the 
title of VedAnthAchAryan, composed this grantham inspired by the 
image written in his heart by the Lord, which defines the nine steps 
to be climbed by the jeevan to reach the auspicious, upper world of 
Parama Padham, where Sri Vaikunta Naathan presides with His divine 
consort surrounded by the Nithya- Sooris and Muktha Jeevans 
performing eternal kaimkaryam to Them. 

KavithArkika SimhAya KalyANa guNasaalinE | 
SrimathE VenkatEsAya VedAntha GuravE nama: ||
Subhamasthu. 
Daasan, 
Oppiliappan Koil VaradAchAri Sadagopan 


















--- In SriRangaSri@xxxxxxxxxxxxxxx, Raaghavan Srinivasa 
<srinivasaraaghavan@xxxx> wrote:
> 
> Dasan, 
> AdiyAen's father Sri S.Rajagopala Iyengar attained
> Acharyan Thiruvadi on 7th October 2004 a4 4.20pm at
> Chennai.
> We are performing the religious rites each day under
> the guidance of our Vaadhiyaar. We belong to Sri
> Ahobila Matam and had done Prapatti as per the advice
> of our Late father.
> 
> We shall be highly thankful to you to kindly highlight
> the position of our father after his demise.  Whether
> he will directly reach Moksha or will be in this
> etenal world till the 12th day taking the rites . 
> 
> With pranams,
> Dasan
> Srinivasaraaghavan
> 
> 
>               
> _______________________________
> Do you Yahoo!?
> Declare Yourself - Register online to vote today!
> http://vote.yahoo.com








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