четверг, 31 октября 2013 г.

"Paramartha-Stuti" by Shree Shreemad Vedanta Desika: "They only seek the kaimkarya Aanandham (VarivasyA Rasam) to You and Your Devi at SrI Vaikuntam as a sukham arising from Moksha Siddhi"


M.K. Srinivasan has written the following in his Article "Sri Rama in Desika’s Stotras" (here): "The  Paramārtha-stuti  is  a  stotra  of  ten  verses,  sequentially  following  the  Rāmāyana  but  in  an esoteric way, and is recommended by Deśika himself for daily study by the prapannas (those who have surrendered), as Lord Rāma Himself has assured protection to those who surrender to Him". 

I have attached 2 Texts below:


2) Second Text in Devanagari and itrans - http://www.poemhunter.com/poem/paramartha-stuti/



First slOkam of SrI ParamArTa Sthuthi

*************************************

SrImadh-grudhra-saras-theera PaarijAtham upAsmahE
yathra Thungai; athungaisccha pranathai: gruhayathE Phalam

The valor of Lord Raamachandran is matchless. In DaNdakAraNyam, He destroyed 14,000 asurAs single handedly. 

He pulverized RaavaNA's army and finally RaavaNan Himself in a great battle. In AaraNya kANdam , our Lord's parAkramam is saluted as He destroyed Kharan , DhUshaNan , Thrisiras and the Moola Bhalam. 

Through His heroic acts, He destroyed the asurAs and made the lives of the Sages of DhaNdakAraNyam comfortable and free from fear.

Swamy Desikan has saluted these valourous deeds in SrI Raghuveera Gadhyam's AaraNya and Yuddha KhANdams following the foot steps of Aadhi Kavi, Sage VaalmIki. Swamy Desikan's summation of the Lord's Valour is housed in three salutations of SrI Raghuveera Gadhyam:

AsahAya Soora !
AnapAya Saahasa!
Raagava Simha !

In ParamArTa Sthuthi, Swamy Desikan continues celebrating the valour of the Lord of AyOdhyA and points out that He is the PaarijAtha tree at the banks of JatAyu PushkariNi (Grudhra Saras):

SrImadh-grudhra-saras-theera PaarijAtham upAsmahE
yathra Thungai: athungaisccha pranathai: gruhayathE Phalam

--First slOkam of SrI ParamArTa Sthuthi (anushtup metre)

At Thirupputtkkuzhi, the destroyer of RaavaNA and his clan gives His darsanam as Vijaya Raaghavn and is ready to grant all the boons that bhakthAs seek of Him just like a PaarijAtha tree in IndhrA's garden.

On the banks of the JatAyu PushkariNi with its nourishing water is a mighty tree with sweet fruits. There the lowly (athungai:) and the mighty (thungai:) worship the Lord, perform SaraNAgathi and are treated equally with respect to the Phalans without consideration of their Jaathi-KUlam -GuNam and material possessions.

That is indeed a miracle brought about by the PaarijAtha Tree (SrI Vijaya Raaghavan) of Thirupputtkuzhi. 

Swamy says that he meditates on that PaarijAtha Tree (Srimath-grudhra-saras-theera paarijAtham upAsmahE). Both the lowly and the lofty prostrate before this Grudhra Saras theera PaarijAtham and becomes kruthArTaas.

Second SlOkam:
**************
After Composing the first slOkam in anushtup metre, Swamy Desikan sets the rest of the 9 slOakms of SrI ParamArTa Sthuthi in lilting Oupacchandasikam metre:

Gurubhis-Thvadhanya SarvabhAvai:
guNa-sindhou krutha-samplavas-ThvadhIyE
RaNapungava vandhi-bhAvam icchan
aham asmi yEkam anugraha aaspadham tE

Oh the Lord of Thirupputkkuzhi, who is celebrated for Your valour in battles! Oh Vijaya RaaghavA! Our AchAryAs do not house anyone in their heart lotuses except You.

They focus on You and You alone and shine as ParamaikAnthis (Thvadhanya Sarva-bhAvai:). 

They have trained me to be deeply immersed in the ocean of Your anntha kalyANa guNams (Gurubhi: ThvadhIyE GuNa Sindhou krutha samplava: asmi) and adiyEn desires deeply to eulogize You (vanhdhi bhAvam icchan aham asmi). 

adiyEn has positioned myself to be the chief object of Your anugraham (Vandhi bhAvam icchan aham , tE yEkam anugraha aaspadham asmi).

Swamy Desikan reminds the Lord of the Upadesams of his AchAryans about ananya bhakthi (avyapachAra Bhakthi) to the Lord to become qualiifed as a ParamikAnthi. 

Then, Swamy Desikan states that he wants to go beyond the meditation about the Lord and engage in composing a Sthuthi about the Lord of Thirupputtkuzhi. 

He hints that his efforts to compose a sthuthi wont bear fruit unless he is so blessed by the Grudhra-saras-theera PaarijAtham. Therefore, Swamy Desikan prays to the Lord to bless him to create a sthuthi on Him .

Third SlOkam:
*************
BhuvanAsraya bhUshaNAsthra-vargam
manasi ThvanmayathAm mamAtanOthu
vapurAhavapunga ThvadhIyam
MahIshINAm animEsha darsaneeyam

Swamy Desikan points out about two things here:

(1) The entire assembly of ChEthnam and achEthanam adorn the Lord's ThirumEni as dhivya aabharanams and Dhivya aayudhams/weapons (BhuvanAsraya BhooshaNa-asthra vargam ThvadhIyam Vapu:).

(2) SrI DEvi and BhU Devi and other consorts of His can not take their eyes off from such a beautiful ThirumEni . They do not close their eye lids for fear of missing even a fraction of second's enjoyment of His dhivya soundharyam (MahIshINAm animEsha darsaneeyam ThvadhIyam Vapu:).

Swamy begs the Lord to grant him the boon as Grudhra-saras-thera PaarijAtham to make His manas become totally immersed in His beauty and anantha kalyANa guNams so that he can succeed in composing a Sthuthi befitting Him.

SrI VijayarAghavan blesses Swamy Desikan and grants him the requested boon and Swamy starts in right earnest with His sthuthi proper:

Fourth SlOkam:
*************
abhirakshithum agratha: sTitham ThvAM
PraNavE PaarTaraTE cha bhAvayantha:
ahitha-prasamai: ayathna-labhyai:
kaTayanthi Aahavapungavam guNa~jnaa:


Oh Vijaya RaaghavA! PraNavam is made up of three Letters: A+U+M (akAra-ukAra-makArams). The first letter is "A" (akAram denoting your Sarva Rakshakathvam (protecting one and all that perform SaraNAgathi to You). Swamy says: " Abhirakshithum PraNavE agratha: sTitham ThvAm).

Swamy goes on to point out where else He sat in front (agratha: sTithaam). He sat in front portion (the charioteer's seat) of the car (raTam) of Arjunan and performed GIthOpadesam) (PaarTa RaTE cha agratha: sTithAm ThvAm).

Those who possess unimpeachable aathma guNams reflect on this important tatthvam and meditate on the meaning of PraNavam to banish their desire, anger et al. 

They recognize that You did not need to take weapons against the evil KouravAs. You won the victory over them by mererly sitting in the front seat of the raTam. 

These superior souls comprehend Your parAkramam to destroy Your and Your BhagavathA's enemies by Your sheer presence and eulologize You hence as asAdhAraNa RaNa Punghavan (Aahavapungavam kaTayanthi).

Fifth SlOkam:
*********
KamalA nirapAya DharmapathnI
KaruNAdhyaa: svayam ruthvijO guNAstE
avanam srayathAm ahInamAdhyam
Sa cha dharmas-Thvadhanya sEvaneeya:


Swamy Desikan now shifts his attention to another aspect of SrI Vijaya Raaghavan :

His performance of the SaraNAgathi Yaj~nam with His dharma pathni, SrI DEvi (SrI Maragathavali ThAyAr) under the shade of VijayakOti VimAnam at JatAyu KshEthram to protect PrapannAs :

Oh Vijaya RaaghavA! Your ThirunAmam, "RaNa Pungavan" has two meanings: 

(1) The greatest One in battles and 

(2) the greatest One in performing Yaj~nams. 

You perform a Yaagam with Your dharma PathnI, SrI Maragathavalli, who is never ever separated from You.In that Yaagam , Your kalyANa guNams like karuNai serve as the Rthviks (officiating priests). 

The name of Your Yaagam is "SaraNAgatha Rakshanam " (SrayathAm avanam aadhyam ahInam). 

That sanctimonious yaagam cannot be done by anyone other than You (Sa dharma cha Thvadh ananya sEvanIya:).

AhInam is a Soma Yaagam that takes many days to perform. Swamy Desikan hints that this "SaraNAgatha Vrathi" continues to do this Yaagam of SaraNAgatha RakshaNam without interruption while accompanied by His PirAtti.

IndhIvaradhaLa-SyAma: PuNDarIkanibhEkshaNa:
Dhrutha kOdhaNDa-thUNIrO RAAMA YEVA GATHIR-MAMA

--Raama KarNAmrutha SlOkam

(Neela mEgha SyAmaLan with the lotus soft and beautiful eyes is Lord Ramabhadran with Kodhandam and arrow in His hand is my sole refuge).

visAla nEthram paripoorNa ghAthram
SitA KaLathram sura-vairi-jaithram
KaruNya paathram jagatha: pavithram
SRI RAAMARATHNAM PRANATHOSMI NITHYAM

--Raama KarNAmrutham SlOkam

(I prostrate before the gem of Raghu Vamsam, Raama Rathnam always. I bow before that Lord of SitA Devi known for His broad eyes, and majestic, upright body. He is the abode of mercy and the unfailing victor over the enemies of the DevAs.He is the most sacred ParamAthman in all the worlds. I bow before Him always).


Sixth SlOkam:
*********
krupaNA: sudhiya: krupAsahAyam
SaraNam ThvAm RaNapungava PrapannA:
apavarga-nayAdh-ananyabhAvA:
varivasyA rasam yEkam aadhriyanthE

Oh Lord Vijaya RaaghavA! Oh The most celebrated (foremost) among Warriors(RaNa Pungava)! 

Those buddhisAlis (SudhiyA:) who recognize their unfitness to stand up to the rigors of practising Bhakthi yOgam feel importunate (krupaNA:)and perform SaraNAgathi at Your holy feet fully knowing that You are the ocean of Mercy and that You will protect them. 

They are clearly aware of Your KaruNai as Your primary help (KaruNA SahAyam) and perform SaraNAgathi as prapannAs (ThvAM SaraNam PrapannA:). 

They do not get distracted by any tatthvam except Your anantha kalyANa guNams and SaraNAgatha rakshaNa Vratham (ananya BhAvA:) and perform prapatthi unto You. 

They wish for only one Phalan (YEkam aadhriyanthE). 

What is it these Sudhiya: wish a svboon form You?

They only seek the kaimkarya Aanandham (VarivasyA Rasam) to You and Your Devi at SrI Vaikuntam as a sukham arising from Moksha Sidhdi.

Seventh SlOkam:
*********
avadheerya chathurvidham pumarTam
BhavadharTE viniyuktha jeevitha: sann
labhathE Bhavatha: phalAni janthu:
nikhilAnyathra nidharsanam JaDAyu:

Oh Lord of Thriupputtkkuzhi! Any embodied jeevan, which casts aside the four kinds of PurushArTams (Dharma-ArTa-Kaama-Moksham) and places its life as samarpaNam in Your service gets in return from You fruits of every kind (Bhavatha: nikhilAni phalAni labhatE). 

In this matter, JaDAyu is the prime example (athra JaDAyu: nidharsanam).

During Your incarnation as SrI Raamachandran, the eagle king JaDAyu fought with RaavaNan to free Your dear Consort from him and got mortally wounded. 

It gave all what it had inspite of its advanced age. It fought heroically without asking anything in return from You. 

What did you do for that noble JaDAyu? 

You blessed JaDAyu superior worlds and then Moksham. 

For those, who perform kaimkaryam to You without anticipating anything in rturn all the isvaryams in this and the other world come their way automaticaly.

Eighth SlOkam:
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SaraNAgatha-rakshaNa-vrathI maam
na vihAthum RaNapungavaarhasi Thvam
vidhitham bhuvanE VibhIshaNO vaa
yadhi vaa RaavAna ithyudhIritham tE

Oh Lord of Thirupputtkkuzhi! Foremost among Your Vrathams is that of protecting those who perform SaraNAgathi at Your Thiruvadi. You are the SaraNAgatha RakshaNa DhIkshithan. 

It is not fit for You as the one who has undertaken SaraNAgatha RakshaNa dhIkshai to abandon adiyEn SaraNagata-rakshaNa vrathI Thvam maam vihAthum na arhasi). 

People of the world know very well Your command to SugrIvan at Sehtukkarai (TE udhIritham bhuvanE vidhitham): Be it VibhIshaNan or RaavaNan himself bring them to Me. 

I will grant them abhayam. When You are known all over the world for this Vratham, adiyEn alone should not be abandoned by You in spite of my paapams.

That wont be consistent with Your role as Sarva-lOka SaraNYan.

Ninth SlOkam:
*********
BhujagEndhra GaruthmadhAdhi labhyai:
Thvadhanuj~naa- Anubhava pravAha bhEdhai:
SvapadhE RaNa-pungava Svayam mE
paricharyA vibhavai: parishkriyETA:

Oh Vijaya RaaghavA! At Your Supreme abode (Sva padhE) AdhisEshan (BHujagEndhra:), GaruDan , the other Nithya Sooris as well as Muktha Jeevans enjoy You in a manner befitting Your wish. 

Their enjoyment overflows as flood in many directions. Many special kaimkaryams that please Your ThiruvuLLam arise form their kaimkarya prApthis. 

It is adiyEn's prayer to You for gaining such kaimkarya prApthi at Your Parama Padham. The anubhavam of enjoying You should blossom forth in the shape of many Kiamkaryams to You. 

Those kaimkaryams should be accepted by You and should cause pleasure to You. 

It is well known that You feel happy over nishkAma Kaimkaryams by ParamaikAnthis.

Tenth SlOkam:
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vimalAsaya VenkatEsa JanmA
ramaNIyA RaNapungava-prasAdhAth
anasooyubhi: aadharENa bhAvyA
ParamArTa-sthuthi: anvaham prapannai:

This delectable (RamaNIya) eulogy named ParamArTa sthuthi arose from the VenkatEsa Kavi of blemish free mind. 

This happened as a result of the grace of Thirupputtkkuzhi VijayarAgava PerumAn. 

The PrapannAs, who have performed SaraNAgahti at the Thiruvadi of the Lord get cleansed from the dhOshams such as Jealousy and intolerance. 

May Those PrapannAs free of dhOshams recite this Sthuthi daily with sraddhA and gain the anugraham of SrI Maragathavalli SamEtha Sri Viujaya Raaghavan!

Kavi-taarkika SimhAya KalyANa-guNa-saalinE
SrimathE VenkatEsAya VedAntha GuravE nama:

SrI VijayarAghava ParabrahmaNE Nama:
Swamy Desikan ThiruvadigaLE SaraNam,
Daasan , Oppiliappan Koil VaradAchAri SadagOpan


"Paramartha-Stuti" by Shree Shreemad Vedanta Desika



श्रीमान् वेङ्कट नाथार्यः कवितार्किक केसरी । 
वेदान्ता चार्य वर्योमे सन्निधत्तां सदाहृदि ॥ 
श्रीमद् गृध्र सरस्तीर पारिजातं उपास्महे। 
यत्र तुङ्गैर् अतुङ्गैश्च प्रणतैर् गृह्यते फलम्॥१ 



shriimaan.h veN^kaTa naathaaryaH kavitaarkika kesarii | 
vedaantaa chaarya varyome sannidhattaaM sadaahR^idi || 
shriimad.h gR^idhra sarastiira paarijaataM upaasmahe. 
yatra tu~Ngair.h atu~Ngaishcha praNatair.h gR^ihyate phalam.h..1 


गुरुभिस्त्वदनन्य सर्व भावैः 
गुण सिन्धौ कृत संप्लवस्त्वदीये। 
रण पुङ्गव वन्दि भाव मिच्छन् 
अहं अस्म्येकम् अनुग्रहम् आस्पतम् ते॥२ 


gurubhistvadananya sarva bhaavaiH 
guNa sindhau kR^ita saMplavastvadiiye. 
raNa pu~Ngava vandi bhaava michchhan.h 
ahaM asmyekam.h anugraham.h aaspatam.h te..2 


भुवनाश्रय भूषणास्त्र वर्गं 
मनसि त्वन्मयतां ममातनोतु। 
वपुराहव पुङ्गव त्वदीयम् 
महिषीणां अनिमेष दर्शनीयम्॥३ 


bhuvanaashraya bhuuShaNaastra vargaM 
manasi tvanmayataaM mamaatanotu. 
vapuraahava pu~Ngava tvadiiyam.h 
mahiShiiNaaM animeSha darshaniiyam.h..3 


अभिरक्षितुम् अग्रतः स्थितं त्वाम् 
प्रणवे पार्थ रथे च भावयन्तः। 
अहित प्रशमैर् अयत्न लभ्यैः 
कथयन्ति आहव पुङ्गवं गुणज्ञाः॥४ 


abhiraxitum.h agrataH sthitaM tvaam.h 
praNave paartha rathe cha bhaavayantaH. 
ahita prashamair.h ayatna labhyaiH 
kathayanti aahava pu~NgavaM guNaj~naaH..4 


कमला निरपाय धर्म पत्नी 
करुणाद्याः स्वयम् ऋत्विजो गुणास्ते। 
अवनं श्रयतां अहीनम् आद्यम् 
स च धर्मस्त्वद् अनन्य सेवनीयः॥५ 


kamalaa nirapaaya dharma patnii 
karuNaadyaaH svayam.h R^itvijo guNaaste. 
avanaM shrayataaM ahiinam.h aadyam.h 
sa cha dharmastvad.h ananya sevaniiyaH..5 


कृपणाः सुधीयः कृपा सहायम् 
शरणम् त्वाम् रण पुङ्गव प्रपन्नाः। 
अपवर्ग नयाद् अनन्य भावाः 
वरिवस्या रसमेकं आद्रियन्ते॥६ 


kR^ipaNaaH sudhiiyaH kR^ipaa sahaayam.h 
sharaNam.h tvaam.h raNa pu~Ngava prapannaaH. 
apavarga nayaad.h ananya bhaavaaH 
varivasyaa rasamekaM aadriyante..6 


अवधीर्य चतुर्विधुं पुमर्थं 
भवदर्थे विनियुक्त जीवितः सन्। 
लभते भवतः फलानि जन्तुः 
निखिलान् यत्र निदर्शनम् जटायुः॥७ 


avadhiirya chaturvidhuM pumarthaM 
bhavadarthe viniyukta jiivitaH san.h. 
labhate bhavataH phalaani jantuH 
nikhilaan.h yatra nidarshanam.h jaTaayuH..7 


शरणागत रक्षण व्रती माम् 
न विहातुं रण पुङ्गवार्हसि त्वम्। 
विदतिं भुवने विभीषणो वा 
यति वा रावण इत्युदीरितम् ते॥ ८ 


sharaNaagata raxaNa vratii maam.h 
na vihaatuM raNa pu~Ngavaarhasi tvam.h. 
vidatiM bhuvane vibhiiShaNo vaa 
yati vaa raavaNa ityudiiritam.h te.. 8 


भुजगेन्द्र गरुत्मदादि लभ्यैः 
त्वद् अनुज्ञानुभव प्रवाह भेदैः। 
स्व पदे रण पुङ्गव स्वयम् माम् 
परिचर्या विभवैः परिष्क्रियेथाः॥९ 


bhujagendra garutmadaadi labhyaiH 
tvad.h anuj~naanubhava pravaaha bhedaiH. 
sva pade raNa pu~Ngava svayam.h maam.h 
paricharyaa vibhavaiH pariShkriyethaaH..9 


विमलाशय वेङ्कटेश जन्मा 
रमणीया रणा पुङ्गव प्रसादात्। 
अनसूयुभिर् आदरेण भाव्या 
परमार्थ स्तुतिर् अन्वहम् प्रपन्नैः॥१० 


vimalaashaya ve~NkaTesha janmaa 
ramaNiiyaa raNaa pu~Ngava prasaadaat.h. 
anasuuyubhir.h aadareNa bhaavyaa 
paramaartha stutir.h anvaham.h prapannaiH..10 


कवितार्किक सिंहाय कल्याणगुणशालिने । 
श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः 


kavitaarkika siMhaaya kalyaaNaguNashaaline . 
shriimate veN^kaTeshaaya vedaantagurave namaH 

Death travel - Part 01 - "The Lord does not allow the jeevan of a prapanna to exit the body through any of these 100 nAdI's"


This is the article from http://sreevaishnavasampradayam.blogspot.ru/2008/05/ascend-to-srivakuntam-and-bhagawad.html

This is the synopsis of the 4th Part of Vaishnava-Vedanta (as we all remember, the questions of death are discussed in the 4th Part of Vedanta).

The following passage from the Article is the classic one, so one (I mean every Vaishnava-Bhakta, of course, not ordinary mortals) should always remember, that all his karma will be distributed among relatives and etc.:

"Those punyas and pApA's get switched over to others during his time of death i.e., the punyas and Papas of a Prapanna who is dying is transferred to his friends and enemies respectively. This is because of their behaviour towards him". 

As for Yamadutas, they never go for Vaishnavas, see the corresponding Chapters in "Shree Vishnu-Purana" and "Shree Varaha-Purana", in which Shree Shreemad Yamaraja tells to his servants that he never touches Vaishnavas (this Rahasya will also be discussed in the Article in brief).

The Article is really brilliant, because it tells the Vedanta ideas in simple and plain language.  

http://sreevaishnavasampradayam.blogspot.ru/2008/05/ascend-to-srivakuntam-and-bhagawad.html
An Article based on works of "Rahasyartha Vivaranam" by Shri RamadEsikachAriyar Swami and "Life and works of Srimad Nigamanta Maha Desikan" by Prof. A. Srinivasaraghavan.

An ideal Prapanna, spends his/her days by fully enjoying the Lord. The ultimate objective of a Prapanna at the end of this life is to reach the highest destination => Paramapadam. To reach Srivaikundam, Swami Desika has given us nine steps in form of Paramapada sOpAnam.
ParamapadasOpanam is a short rahasya which gives in a nut shell all that a pious Srivaishnava should know and do for his emancipation.
Let us skip the initial part, and concentrate on Ascend to SrivakunTam and Bhagawad Anubhavam experienced by the Mukta Jeevan which is the topic of this post.

A chetana performs Bhakthi or Prapatti as a prAyaschittam to the past karmas. These karmas are the reason for all samsAra bandams. When he performs this prAyaschittam, there are a lot of positive changes that take place in him.

He now wants to restrain from doing such karmas which results in punya and pApA. He realises that his mind, words and body has to be devoted only for Lord's kainkaryam. 

He controls his mind from getting distracted. 

He gets himself associated with bAgavatas and delinks himself from people who are not devoted.

He desires to have paripoorna anubhavam of the Lord like the nityasoories but is not successful. This failure makes him feel that he is being immersed in ThiruppArkadal without being able to drink milk because his mouth is tied!! 

His heart melts on seeing his own plight. Each nAzhigai at night moves like a kalpa. He does not sleep either in the morning or at night. He acknowledges that but for the Lord it would not be possible for him to escape this samsAram. 
With this state of mind he prays to the Lord to destroy his agjnana and sarira. 
The words spoken by him during Prapatti confirms the start of his journey to Srivaikundam. All the Karmas and attachments which were hindrances till now are destroyed and he gets Moksha!!

The end of his stay in this world comes closer. The Yoga sastras speak of the identifications that can be seen at the end of a persons life time. Seeing these identifications and realising that the day to reach Srivaikundam is getting reduced, the person feels extremely happy.

There are certain rules (based on the time, place etc of death) mentioned in the sastras based on which a persons state after death is analysed.

That is:

1. A person who dies in UttarAyaNa, in sukla paksha, in the morning, in a good stala, in good saguna, will reach a good state (gadhi)

2. a person who dies in dakshiNAyana, krishna paksha, at night, in a bad place, in a bad omen will have a bad gadhi.
However, these restrictions are not there for a Prapanna. Swami Desika re-emphasises this in the 38th Sloka of Saranagathy Deepika " savyAnyanyOrayanayOrnishi vAsarE vA ..."
To a Prapanna irrespective of the place or moment for bodily existence to come to an end, it is auspicious. Without any hindrances and without rebirth the Lord grants Moksha. The Lord does Sankalpa during the time of Prapatti itself to destroy the Punya/ pApA's done before Prapatti, and to prevent the punya/ pApA's done unknowingly after Prapatti from sticking on to him. 

Those punyas and pApA's get switched over to others during his time of death i.e., the punyas and Papas of a Prapanna who is dying is transferred to his friends and enemies respectively. This is because of their behaviour towards him.

At the time of death, there is a restriction that one has to remember the Lord by his own efforts => only then there is palan. A prapanna does not have any necessity to take efforts to remember Lord at that state. 

During the time of death he lies unconscious like a wood or a stone. The Lord makes him think of the Lord alone. His desire to reach Srivaikundam does not reduce.

At this stage the Lord stands as a cause for the Jiva to be released from the sarIram. Yama dootas do not come to take him.

The Lord combines the karmEndriyAs, GjnanEndriyAs and the manas. This is combined with the prAna vAyu. This prAna vAyu is mixed with the Jiva. This combination, in this sarIram mixes with a small portion of pancha boodhas. All this combine with the antaryAmi residing in the hrudayakamalam. 
The antaryAmi (Lord) relieves one of the tiredness during release from the body.
So, our Lord does all these upakAras to us starting from taking the 10 IndriyAs .. to releasing the Jiva.. to making us relax from the tiredness.. To Prapannas, punyAtmas, Papi's and to everybody it is the same. These will happen irrespective of whether a Jiva goes to Moksha,Svarga or naraka.

In the body there are 101 nAdI's that branch from the heart. If the Jiva is released from any of the 100 nAdI's, it goes to Svarga, Naraka etc. The Lord does not allow the jeevan of a prapanna to exit the body through any of these 100 nAdI's. 

The 101st nAdi, the brahma nAdi the edge of this is the door step for Moksha. The Lord shows this in a way that jeevan of prapanna understands.

The Lord makes it (IndriyAs, prAnavAyu combined with sookshmA sarIras JivA) enter that nAdi. Later, from the hrudayakamala the Lord takes the Jiva further. The Lord resides in this stoola sarIram and so it is called as brahmapuram. In this stoola sarIra Brahmarantran is important.

The Final departure of the soul from the body is only by the grace of God through the Brahma nAdi and the Brahmarandhra in the skull.

The Lord also makes him get hold of the sooriya kiranas as a hold for the hand and then to go to Srivaikuntam makes him take the archirAdimArgam!

ArcirAdhi Parva, the seventh step to the transedental World is the next phase.

For a person who has performed Prapatti, punyAs are like golden hand-cuff's and pApA's are like iron hand-cuff's. He wants to get rid of both. At the time of death the Lord clears him of all this. The antaryAmi releases and carries him from the prison of stoola sarIram.

The Devas had accepted a lot of offerings in the form of yAgas and other karmas that have been performed by this Jiva earlier. They all are now happy to see his greatness. They are afraid to cause apachAram to him. They even offer him their salutations.

In the 85th Sloka of Achyuta Satakam "kadA amAnavAntA: angimukhA...", the longing of the released soul to leave this dark world of samsAra and ascend to Srivaikundam is expressed.

The Lord's retinue graded from Agni Devata to amAnava Devata lead the Mukta from this world to Srivaikundam in stages, through the respective territories of each one of them. People who lead the soul are called "AdhivAhikas".

In this list the first is Agni. He is also referred to as "Archis". Because Archis (agni) is the first among them, this path is referred to as ArchirAdi mArgam - the path of agni etc. This agni welcomes the mukta and offers various kinds of respects like poorna kumbam, offering light, singing, offering showers of flowers and takes him till the end of his region.

Swami has also mentioned this in sharanagathy Deepika in Sloka 39 "archirAdinam vishadapaksha vudakprayANam..".The same is conveyed in the AdikAra sangraha (28) of Srimad Rahasya thraya sAram - "nadai pera angi pagalOli nAl uttarAyaNam aandu ..."

After agni, the god of time, the god of suklapaksha, the god of uttarAyana and the god of rain welcome him and offer their respects.

vAyu, the wind God welcomes him next. After accepting vAyu's offerings he gets near the sun. After receiving the hospitality of Sun God he reaches the moon.

Then the God of Lightning leads him further. The Upanishads state that amAnava (the God of Lightning) hands over the chetana to the Brahmam.

Then varuna, Indra and PrajApathi join amAnava. Varuna, Indra and PrajApathi accompany only till their boundaries. But amAnava alone escorts the released soul completely.

This way, by Lord's mercy he nears the Viraja river. The Sruti's state that he crosses this divine river by his mind. "Mind" here should be understood as "Sankalpam". For a Mukta his mere Sankalpam is sufficient to create and enjoy what ever he wishes!

To summarise, the order is as follows - 

(1) Agni Devata

(2) the god of time

(3) the god of suklapaksha (bright fortnight)

(4) the god of uttarAyana

(5) the god of rain(6) Vaayu (wind God)

(7) the Sun and

(8) the moon. 

(9) The god of Lightning 

(10) VaruNa 

(11) Indra 

(12) Chaturmukha Brahma 

will guide the Jeevan with all respects and honour in Archiradri Margam upto their capacity.
Each of them welcome the released soul when it enters their respective territories and escorts him till their boundary. Finally, amAnava (god of lightning) escorts the soul to the Lord who welcomes the soul warmly and in person.
The Sruti's emphasise that a person who reaches Moksha through the archirAdi mArgam can take forms according to their wish and will always be with the Lord. It is also mentioned that they will not be subject to re-birth and will not suffer happiness/ sorrow due to karmas.

Divya DEsa Prapti Parva, the next parva in phala Kanda is the eighth step to the transedental World.

For time immemorial the Jiva had involved himself into activities unacceptable to his svaroopam as a result of which he had to hang around in the samsAra. That life is an endless trouble! Having got rid of his troubles, this Jiva takes up the extraordinary archirAdhi mArgam and goes to paramapadam. He immerses himself in the clear, sweet smelling cool water of the Viraja river which is full of nectar.
His Sookshma sarIram which came along gets destroyed. Amaanava, with his pure hand, now touches this mukta. This touch relieves the mukta of his old samsAra feelings. 

This Jiva is now in the paramapadam, the same place asthat of the Lord!!! He gets a form like the Lord => without any link to Prakritti.

It is impossible for a person without the required qualifications (vivEkam, mental urge, vairAgyam,) to reach Srivaikundam. 

Only a paramaikAntin who does not worship anybody other than our Lord and who does not seek anything other thanBagavad/ bAgavatha kainkaryam can get Moksha. 

Nitya soories always keep seeing paramapadam (their gjnana never contracts).

Srivaikundam is not affected by time => there is no concept of nAzhigai, day, month etc. Srivaikundam is million times brighter than Sun or Agni. This divine lOka is always bright, it has no limitations what so ever. 

It is impossible to comprehend the Sweetness of Srivaikundam. Even great yogis cannot think, speak or measure its greatness. Every thing in Srivaikundam is Suddha sattvam. 

Death travel - Part 02 - Death travel - "Their Love towards the Lord is so great that even in Srivaikundam they worry if something bad would happen to the Lord!"

http://sreevaishnavasampradayam.blogspot.ru/2008/05/ascend-to-srivakuntam-and-bhagawad.html

The chetana now enters this place of unending happiness!

After the chetana crosses the Viraja river he is received, welcomed, respected, loved and worshiped by those residing in Srivaikundam!

There are two water bases "aram" and "Nyam". This chetana sees the perfect gardens, the mountains (full of ratnas), rivers and lakes all full of suddhasatva. Earlier he had thought about these briefly after having read about them from the upanishads, Sri pAncharAtra sastras, Sri vaikunda gadyam etc. Now, he is blessed with a direct vision!

He sees yet another poigai called JarammadIyam. In a world of endless extreme happiness this Poigai is like a flood of happiness surrounding it. After this he approaches a beautiful divine arasa maram named sOmasavanam. The nithya soories keep prostrating to it!

Later the Lord sends 500 apsaras from Srivaikundam to welcome this mukta. They organise themselves in batches of 100's and offer him garlands of suddhasatvam, fragrant powders, dresses etc. 

At that time the sound of the tirucchinnam and valampuri changam reverberate everywhere. 

These apsaras do mangalAsasanam to the mukta. He is treated like a prince! 

They adorn him with different kinds of ornaments appropriate to visit Srivaikunta nAthan!!

From there he approaches a tree called "tilyam". After this he reaches "sAlajyam" a default mantapam. Later he arrives at a divine stAnam called "aparAjitam". At that time Srivaikuntanathan's divine fragrance, divine essence and divine tEjas comes to him.
His body becomes extremely bright like the fragrance of pArijAtha flower, amrutham and sun God melted and combined together! He approaches Srivaikundam which is far greater that the vishnu lOkas viz., AmOdam, pramOdam and sammOdam in the samsAra mandala.
The nithyasoories welcome him. He approaches the Gopuram adorned with flags. There are two dvArapAlakas in the entrance of the Gopura gate by name Indra and PrajApathi. 

They offer their salutations to him stating that, " You, who are a dasa to the Lord is a Swamy to us"! 

They request him to enter into the Gopura vAsal. This Gopura vAsal is always open to people who seek refuge in the Lord!
He proceeds beyond it. There are beautiful big streets, with the thirumAligai's of nithya soories on either side. The thirumAligai's are arranged in a row and look like mountains of ratnas. 
The nithyasoories consider the muktas arrival as their bAgyam and take him to their thirumAligai. They offer water to his feet in an appropriate manner.

Goddess Sri, Bhoomi and nIla Devi come with their attendants and welcome the mukta with the fragrant powders which had adorned Lords thirumEni. They offer him poorna kumbam and mangala deepam and welcome him.
We were in the Divya DEsa Prapti Parva, in phala Kanda the eighth step to the transedental World. We saw that Goddess Sri, Bhoomi and nIla Devi welcome the mukta and offer him poorna kumbam and mangala deepam.

The mukta then approaches the divine golden vehicle. At that time he gets all divine fame. Like the Lord, he also becomes an embodiment of fame. 

He then reaches the ThirumAmani mantapam. There he is welcomed with love and respects by kumudar, the head of the people in the sabhai and by the eight dvArapAlakas (sandar etc). 

Later, Vishvaksena, the head of the chEtanas instructs the nithya soories who are incharge of the sabha mandala administrations. 

Vishvaksena asks this Jiva also to join the kainkaryam. This Jiva offers salutations frequently and goes to the front side of the thirumAmani mantabam and climbs up.

Garuda (Peria Thiruvadi) stands in from of the Paramapada nAdhan. His thirumEni makes one feel that it is the huge mEru mountain (but made of gold) having two wings. His thirumEni is all divine. 

Garuda's thirumEni is full of tEjas that the reflection of Peria pirAtti who sits on the Lord's chest and the Lord can been seen on him as if he is a mirror to the Lord. The Jiva offers salutations to this Peria Thiruvadi.

There, a beautiful ghosti of nithyasoories sit and discuss about the kalyana gunAs of the Lord. In fact they even enter into arguments as to which kalyAna guna of the Lord is superior etc.. 
Their Love towards the Lord is so great that even in Srivaikundam they worry if something bad would happen to the Lord! 
Eternal happiness is evident in Nithya soories. The dreams of this Jiva now comes true. He was always eager to join the group of bAgavatAs and is now amidst them!

Later, the nithyasoories take different shapes for doing kainkaryam viz., kudai, sAmaram, weapons, ornaments. They take up a shape according to their work and serve from their respective places. This Jiva now reaches the peak of his wishes and wants to do all sorts of kainkaryam. He moves closer.
He sees his PoorvAcharyas near Lord's simhAsanam. On seeing him the Acharyas are happy and feel that the efforts taken by the Lord to refine this Jiva's soul has materialised! 
This Jiva states that but for his Acharyas he could have never choosen the right path. He makes a request to the PoorvAcharyas to place their feet on his head since they were instrumental in showing him the correct path and he prostrates to them with gratitude. The Archarya-sishya relationship is eternal !!!

Our EmberumAN rules both the leela vibhuti and the Nithya vibhuti. He is ever youthful and is a sArvabauman in Srivaikundam. The divine simhAsanam in which he sits is like a great cot with unlimited brightness. The Jiva now approaches that simhAsanam.

Some PramAnas state that, belonging to samsAra mandal and paramapadam, the foundation of all creations prakruti-mahAn-AhankAra, are parts of the sinhAsanam. The Paryankavidyai states that the tatvas that were existent or those that are yet to come are its parts. The PancharAtra sastras state that Dharma, artha etc are the parts of the sinhAsanam. This way, the Jiva clearly sees that the Lord has made all the tatvas into one SinhAsanam for his enjoyment.

There is a superior Lotus. It is as bright as Thousand crore suns and spreads such brightness. It has eight petals which see the eight directions. In that, vimalai, utkarshini, gjnana, kriyA, yOgA, satyA, prapvI and yIshAnA stand in a row, hold a sAmaram in their hand and perform kainkaryam. 

On the front side of the Tamarai kAi a girl named anugrahai does tAmaram. Seeing these girls perform kainkaryam the Jiva gets great happiness. He had always wanted the Lord and Piratti to order him to do the sAmaram for them. Now he feels that he can do it.

There is a big kAi in the middle of this lotus. When one sees the width and height of it, one feels that even if a lakh of golden garlands join together it will not be sufficient even for a small portion of paramAnuvin.

On top of tha kAI, ThiruvananthAyvAn in an extraordinary way shows his divine appearance with unchanged while colour. ThiruvananthAyvAn has enough gjnanam and strength to bear the Lord who is the AdhAram for all vasthUs. 
He takes different forms based on the situation and performs all kinds of kainkaryams. Because he performs the work to be performed by a seshan(slave), he has been awarded the name seshan. 
Our Lord has no constraints based on place, time or Vasthu. ThiruvananthAyvAn's greatness is so much that he controls this unconstrained Lord in a small portion of his lap. This is the reason why he is called as ananthan!

Though our Lord has all kinds of divine fragrance, AdisEshan adds his divine fragrance too! Adiseshan is very soft and serves as a appropriate seat for the Lord and PirAtti when the three worlds offer salutations. 

The thousand padams of AdisEshan look like thousand full moons made to stand in a line. The glow of the ratnAs in the padams look like the early morning sunlight. The Jiva prostrates to this thiruvananthAlvan.

This Jiva also wants to enjoy all these bOgas! ThiruvanantAlvan's katAksham (with his 2000 eyes) falls on this Jiva. This is like a nectarian rain to him! He now sees the ParamapadanAdhan who is on ThiruvanantAlvan. The Jiva now has unending gjnana and is capable of seeing anything. He moves very close and reaches the Lord.

Prapati-Parva is the last parva in phala Kanda. This is the last step to the transedental world!!!

The Jiva is now attracted to the divine seat of the Lord => Thiruvananthalvan. The Lord being seated on this soft Thiruvananthalvan, looks like a maragatha mountain seated on a silver mountain! The Lord who sits here rules over every thing!!!
Our Lord is ever youthful. We can imagine the tEjas of our Lord be to greater than lakhs and lakhs of suns put together => it is unimaginable! The Consorts of our Lord sit beside Him. It looks like Lords karuna itself has taken the form of Periya PirAtti, His patience has taken the form of Bhoomi PirAtti and his unending vallal thanmai (kodai) has taken the form of NIla PirAtti!!!
Among His consorts there is a unique greatness for Periya PirAtti. Periya PirAtti's svaroopam, ThirumEni and kalyAna Gunas can be equated to that of our Lord's. They are permanent and there are no limitations to these. 

The Lord and Periya pIrAtti always keep seeing each other and are in a state where separation is impossible. Inspite of always being associated with Periya pirAtti, the Lord feels that this enjoyment is new! This is because of the unending greatness of Periya pirAtti! 

She is ever youthful and resides in Lord's chest.

She appeared from the nectarian ocean. Residing on the Lotus, she destroys everybody's sins. Chaturmukha Brahma and other Devas get their respective positions by Periya PirAtti's katAksham. Her Greatness is evident from the very fact that she is the consort of sarvEshvaran!

Periya PirAtti's karuna to us knows no bounds. When it comes to devotees her karuna over flows and her eyes are filled with tears!!! She hence gets hold of the right chest of our Lord! So, our Lord along with Periya PirAtti is our seshi, they together accept our kainkaryams. It is pleasing only if our Lord is enjoyed along withPeriya PirAtti. Kainkaryam has to be performed for both. Periya PirAtti assigns kainkaryams to the troops according to the requirements.

The Jiva then offers salutations to Bhoomi PirAtti. One seeing Bhoomi PirAtti it looks like Periya pirAtti has herself taken another form. Bhoomi PirAtti is always regarded and respected by every body. Her thirumEni is like the colour of a huge green mountain.

The complexion of nIla is karunEithal. We saw that Peria pirAtti captivates the Lord by all her bOgams. But this looks too small when we see NIla Devi's chAduryam. NilA Devi changes the Lord's state and makes him lie down on her and sleep.

All the consorts of the Lord are very compassionate to the Devotees. In order to make it convenient for the devotees to perform kainkaryam, the consorts magnanimously sit on the left side of the Lord and worship!

The ones who perform kainkarya to the Lord in this state (where he is with his consorts), realise the he is "Rasam" and he is the "form of Ananda" in the way the Upanishads state. Our Lord is possessed of incomparable sweetness!!! Our Lord is the natural seshi to whom devotees with naturally blooming knowledge perform kainkaryam.
It is interesting to note that the Lord himself likes his ThirumEni more than His svaroopam. Needless to say that our Lords ThirumEni looks extraordinary! The complexion of Lord's ThirumEni shines like that of dark clouds, karunEidhal, sea, peacock .. 

Lord's complexion is like a blue mani and PirAtti who is in Lord's chest is of Golden complexion. What a superb vision it would be to be blessed with a darshan of this combination !!!

Just as how, we in this leela Vibhuti are desirous of Moksha and try to perform only those actions that please the Lord, so also even those who have reached Moksha perform acts that pleases the Lord, and pray to him!

When each part of the ThirumEni is enjoyed, they get involved in that beauty. They are carried away by each part and the appropriate ornament that is worn by the Lord. They pray to the Lord enjoying each of his parts and the associated ornaments.

The process of enjoyment is beautiful and moving and there are appropriate quotations from the hymns of the Azhwars and the works of Acharyas.

They first enjoy Lord's kreedam because this confirms Lord as the sarvEshvaram. Lord's Thirumudi is straight and is in steps. On seeing Lords dark and thick Thirumudi it looks like night. But Lord's kreedam is full of tEjas like the combination of hundred suns. 

The Thirumudi and kreedam together makes one visualise day and night at the same time!!! Is it possible? The Lord has the capacity to combine things which can never be combined! They salute the kreedam and praise Lord's Thirumudi.

The Jiva sees the Lord's Thirukkuyal. They are curly. Lord's Thirukkuyal is so beautiful that the bees consider his Thirumugam as a lotus and they stand in a row in order to taste the nectar.

When this Thirukkuyal touches the bright forehead, it looks like the moon on the ashtami day = > brightness on one side and darkness on the other! This Jiva enjoys the white asthami moon!!!

As though to put a boundary to the beauty of the forehead, appear the two beautiful eyebrows of the Lord. He then sees the broad and big Thirukkangal (eyes) with red lines running on both the sides. On seeing Lord's Thirukkangal even those who think themselves to be independent will loose their independence and fall at the lord's feet.

PramAnas state that Lords breath is Vedas! This Jiva now salutes the Thirumooku (nose) that let out that breath. Lords ThirukabAlangal (cheeks) is like a ratna mirror for the consorts who are near him. The greatness and beauty of this cannot be explained. So, the parts surrounding it viz., Thirukkangal, thiru vAi, Thirupparkal, Thirukkundalam etc are alone discussed.
The Jiva then offers salutations to Lord's lips which is like a group of red pavayam. He wonders if they are some ripe fruits. It is so beautiful that he regrets having missed these enjoyments for so long due to his pApAs.
The Lord's Thirumugamandalam(face) is of exceptional beauty. Lord's mouth looks like a kOvai fruit, when our Lord smiles the beauty of the line of pearls (Thirupparkal) looks like an emission of swallowed lightning!

Both the thirusevigal (ears) are for the kAnthi of the face. The kuntalas are bright and is in the shape of a fish. The kuntalas are so bright that it makes one wonder if the thirusevi's have themselves become the magarakundalas!

The Jiva now has a complete anubhavam of the Lord's Thirumugam. Even the full moon which is completely surrounded by brightness is no where near the beauty of Lord's face. On seeing the Lords face the Jiva thinks that the beautiful lotus (Thirukkangal), karpaga creeper (Thiru mooku), pavazham (Thiruvadaram), bow (Thiru puruvam), Pearls (Thiruparkal), petal (Thirusevi), chandra kalai (Thirunetri) are all contained in one complete jyOthi mandalattAn!!!

After having a complete anubhavam of Lord's Thirumugam, the Jiva enjoys the Thirukkayuttu (neck).

Lord's Thirukkayuttu looks like a changu. It is of fertile colour because of the blue glow of Lords thirumEni. The mukta offers salutations to this Thirukkayuttu and is involved in its beauty which swallows all the lokas during pralaya.

The thirutOlgal (shoulders) of the Lord gives us, all the four fruits viz., Aram, porul, yinbam, veedu in plenty. But the Lord is not satisfied with this. With the help of Lord's thirutOlgal, the Lord hugs one who performs even a small service. Isn't the tight hug of the Lord greater that having all possible wealth!! The Jiva equates Lord's thirutOlgal to that of a garden of karpaga trees.

Our Lords ThirumArbu (chest) which is made of maragada ratnas attracts the Jiva next. Our Lord's srivatsam (thirumArbu), kausthuba ratnam, vanamAlai etc adds beauty to the chest. Periya PirAtti who is never separated even for a second reside in this right ThirumArbu. This way, the Jiva enjoys the ThirumArbu and gets enslaved to it.

The Thiruvayuru (stomach) of the Lord is very considerate to us. When the danger of mahA pralayam comes, the Lord keeps and protects this whole prapanjam in His Thiruvayu. Even after the Lord swallows so many things like clouds, sea, mountains, worlds etc. it looks like the Lord's stomach is still not full!!!

Lord's thirumEni stands like a maragada mountain. The PitAmbara on the Lord looks like the maragada mountain surrounded by the brightness of the mAnikka.

Every thing in our Lord is beautiful. Even the Lord's kanaikAl is so beautiful that the Jiva losses himself in its beauty. If one prostrates to Lord's kanaikAl, he can escape from the samsAra mArgam.

VedAnthas praise our Lord's thiruvadi. Lord's Thiruvadi is common for all Jivas. Everybody enjoys the beauty of Lord's feet as if it is a common property. Lord has the changu and chakaram inscribed on his thiruvadi.

Lord's thirumEni is like a black mAnikkam, Lord's ThirumArbu is like a pOigai. ThiruvAi, thirukkangal, thirukkaigal, thirunAbhi, thiruvadi, thirupItAmbaram ... are all beautiful, like a forest of Lotus! 

Lord's thirumEni complexion is like the colour of Blue clouds. 

Lord's ThiruvAbaranam is like a lightning that does not move. Each of this ornaments are the deities of the tatvas in the world. The Lord holds thiruvAyiyAlvan and thiruchangAzhvan on his 2 hands. The beauty of both thiruvAzhi's and thiruchangu increases when it combines with the other.

After enjoying Lords thiruvAbharanam, thiruvAyudam and divya mangala vigraham completely, the mukta now starts enjoying the Lords kalyAna gunas. A lot of qualities shows Lords greatness. Many reflect his simplicity. On seeing the kalyAna gunas of the Lord, the Jiva feels that there is nothing greater than that gjnanam, happiness etc. The mukta also enjoys the kalyAna gunA of the Lord which attracts even sinners.
The Jiva now proceeds near ParamapadanAthan's thiruvadi. The Jiva prays to the Lord to grant him his thiruvadi. On seeing him The Lord because of his karuna places the thiruvadi on this muktas head. 

All the desires of this chetana, not to worship any other devata and to always perform eternal kainkaryam to the Lords thiruvadi now gets satisfied. The Jiva relishes the happiness of having been blessed by Lord's feet. He dwells in this happiness.

At that time the Jiva wants to enjoy a closer association with Lord. This ParamapadhanAdhan stands as the gadhi for people who have no other gathi. The Jiva catches hold of his thiruvadi and climbs the cot of the ParamapadanAdhan. The Lotus eyed Lord who is our protector, mother and father, consider the mukta like a son who sits on their lap and hence they feel happy. The Lord grants him all his svabAvas. He accommodates this Jiva below his two thiruvadI's.

The Jiva considers itself as being Lord's seshan. Our Lord is a seshi to everybody. Though the Lord knows about the Jiva's current state of happiness he wants the Jiva to speak this out. The Lord hence questions the Jiva as to "who is he?" 

The Jiva is reminded of the pitiable plight he was earlier in. But now, because of Lord's karuna, he has got so many attributes of the Lord and is grateful to the Lord. He requests the Lord to eternally accept the kainkaryams that he performs.

The Lord who along with the PirAtti listens to the requests of this mukta and is extremely happy. The Lord's happiness is like the pride of the father when he listens to his son speak for the first time! 

The Lord immediately looks at pirAtti. Lord does all the acts only in accordance to PirAtti's mind. Then PerumAL and PirAtti bless the Mukta. Thus the mukta receives the blessings of the sarvasEshi Perumal and pirAtti.

The Lord by his very nature knows everything => his svaroopam, svabhAvam etc. Now, the mukta also gets the capacity to see these things directly. 
This is parabhakti. 
He gets an anubhavam to directly see and because of this process is continuous he acquires paragjnanam.

This anubhavam keeps on increasing. 
This is paramabhakthi. 
So, what kind of an anubhavam is it? It is a complete and clear anubhavam. There is no time limit and this is permanent. The mukta is so happy with this anubhavam that he does not seek anything else. 

Endless happiness overflows. 

Due to Bhagavad anubhavam there is overflowing happiness at all times and so a desire arises in him that he wants to perform all kainkaryams.

The mukta can take up a body also in order to perform kainkaryam, or if he wishes he can also take many forms. All these forms are suddha satvam. 

Kainkaryam can be performed even without sarIram. The mukta can jump with enthusiasm, dance, sing etc and demonstrate many leelas. We can go round and round and do pradakshanam to the Lord.

If the Jiva wants to perform kainkaryam along with his relatives (mother, father and other relatives) by his sankalpa he makes them appear => he can be with them and enjoy! 

We can always live with the Lord. 

When the Lord takes avatAras, the mukta can also accompany the Lord to this leela vibhuti. His knowledge does not contract even in leela vibhuti. 

After the objective of the visit is satisfied, just like the Lord, the mukta also ascends to Srivaikundam. He sings sAma gAnam. He also surrounds the Lord and sings Pallandu.
Swami Desika finally states that the muktas sing the paasurams of our Alvars in Srivaikundam for thousands of years. This way they please themselves and more importantly please Sriya:pathi!!!
Swami Desika's paramapadasOpAnam made us get the feel of being in Srivaikundam. ParamapadasOpAnam is almost like a summary of Swami's magnus opus => RahasyatrayasAram.

The above write up is based on "Rahasyartha Vivaranam" by Shri RamadEsikachAriyar Swami and "Life and works of Sri Nigamanta Maha Desika" by Prof. A. Srinivasaraghavan.

"Kavi Taarkika Simhaaya Kalyaana guna ShaalinE!SrimatE VenkateshAya VedAnta Gurave namaha !!"

Swamy dEsikan tiruvaDigaLE SharaNam,
Adiyen,
Dasan,
Dasharathi
Sarvam SriKrishnarpaNamasthu

суббота, 26 октября 2013 г.

"Shreemad Bhagavatam", 8.8.8 (the Special Verse, devoted to Shreemati Lakshmi-Devi)


As you remember, the main Verses of "Shreemad Bhagavatam" are the so-called Chatur-Shlokas.

But for us, the devotees of Shreemati Lakshmi-Devi is not so and the Main Verse for us is just one - "Shreemad Bhagavatam", 8.8.8

As you see Bhagavan Shree Krishna (the Author of Puranas and Vedas) has attributed the Special Number to the Verse, devoted to Shreemati Lakshmi-Devi.

I have encountered the Magic of 888 Number today, when I was preparing "Shree Lakshmi-Sahasram" for upload.

I have prepared the Cover in fotor.com as usually and when I started to save, I saw, that the file size was 888.46 KB!!!!!!!!!!!

See this picture (click to enlarge):



Now, the Verse 8.8.8 from "Shreemad Bhagavatam":



Like a flash of lightning , the Radiant MahA Lakshmi arose form the Ocean and dazzled all the directions with Her Lustre.

She is SakshAth Sri DEvi and has Limitless Love for Her Lord .

That MahA Lakshmi of Infinite Compassion, Mangalam, and Generosity arose from the Milky Ocean.


In Sukha Brahmam's narration, this slokam took on the number of triple "8"s (AshtAkshara Svaroopam ) 8.8.8.

The Special Name chosen for MahA Lakshmi by Sukha Brahmam, who had ashtAkshara manthram for his rakshaNam is "BHAGAVATH-PARAA"

In consonance with the description of Swamy NammAzhwAr in his ahalahillen Paasuram, MahA Lakshmi (Sri RanganAyaki) as "BhagavathparA" does not ever leave the chest region of the Lord... 

MahA Lakshmi walked towards Her Lord and placed the garland adorning Her hand around His neck following the Svayamvaram procedures. She selected the Lord as Her BharthA ( Husband). 

This dhivya Sumangali chose the dhivya Sumangalan as Her Lord. 

This Lord who is the Abode of changeless Sadh-guNams is described by Sukha Brahmam as "avyabhichAri SadhguNai: Varam nijayaikAsrayathayA GuNAsrayam" .

What the happy Lord did after being chosen by MahA Lakshmi as her Consort is described by Sukha Brahmam splendidly:

tasyA Sriya: ThrijagathO JanakO JananyA 
VAKSHONIVAASAM AKAROTH Paramam VibhUthE:
SrI: svA: prajA: sakaruNEna nirIkshaNEna
Yathra sTithaidhayatha saadhipathIm ThrilOkAn
"Srimad BhAgavatham", 8.8.26

The Lord of all the three worlds, Sri RanganAthan made His Chest the permanent Abode for Sri RanganAyaki (MahA Lakshmi), the Empress of all the three worlds and the abode of all Isvaryams.

Shree Shreemad PurnaPurushottama SwamiNarayan : "A person who develops such a nãstik attitude towards the murtis of Bhagvãn and a sant, will not stop there"

In Russia you can often hear something like: "Krishna is not present in this Murti. A lot of special rituals must be executed before Krishna will reside in the Murti". 

Sounds foolish, is not it? 

Actually, there is not such notion as, excuse me, "dead Murti" or "Murti, in which Bhagavan Shree Krishna is not Present", as Murti is always remains Murti (Chinmaya and Shuddha-Sattwa with Bhagavan Shree Krishna eternally dwelling). 

In the following Darshan Shree Shreemad PurnaPurushottama SwamiNarayan ruins such foolish nastik claims. 


"Vachanmrut", Gadhadã I – 68 


Bhagvãn Resides In The Eight Types Of Murtis And In A Sant 
 
68.1   In the Samvat year 1876, on Chaitra sud 9 [23 rd  March, 1820], Swãmi Shree  Sahajãnandji  Mahãrãj  was  sitting  on  a  decorated  bedstead under the neem tree in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã.  

He was wearing a white khes and had covered Himself with a white chãdar.  Around His head, He had tied a white cloth with border of silken thread.  A sabhã of munis, as well as haribhaktas from various places had gathered before Him. 
 
68.2   Shreeji Mahãrãj then said, “Allow me to ask a question.” 
 
68.3   The munis responded by saying, “Please do ask.” 
 
68.4   Shreeji  Mahãrãj  then  said,  “For  one  month  during  the  famine  of Samvat  1869,  whenever  I  entered  samãdhi,  I  felt  I  had  gone to Purushottam-Puri, where I entered and resided in the murti of Shree Jagan-Nãthji.  

That murti may appear to be wooden, but through its eyes  I  observed  everything.    I  observed  both  the  bhakti  and  the deceitful ways of the mandir’s pujãri.  

In the same way, those people in our satsang who have mastered samãdhi can also enter the bodies of  others  through  samãdhi,  and  see  and  hear  everything.    

The shãstras also mention that Shukji spoke through the body of a tree.  

Therefore,  a  great  sat-purush  or  Bhagvãn  can  enter  wherever  they wish. 
 
68.5   “Bhagvãn has given eight types of murtis for worship by His ãgnã – 

1. shaili  (stone),  

2. dãrumayi  (wood),  

3. lauhi  (metal),  

4. lepyã  (earth  or sandalwood  paste),  

5. lekhyã  (engraved  or  drawn),  

6. saikati  (sand), 

7. manimayi  (gems),  and  

8. manomayi  (mental).    

Bhagvãn  Himself personally enters those murtis and resides within them.  

A bhakta of Bhagvãn,  who  worships  those  murtis,  should  maintain  the  same respect for them as he does for pratyaksha Bhagvãn.  
 
68.6   “In  the  same  way,  Bhagvãn  also  resides  in  the  heart  of  a  sant.  Therefore, a sant should also be respected.  In spite of that, a bhakta totally  fails  to  respect  him.    He  considers  a  murti  to  be  merely  a painting or to be made of stone or other materials.  

Furthermore, he looks  upon  that  sant  as  an  ordinary  human  being.    

But  Bhagvãn Himself has said, ‘I forever reside in the eight types of murtis and in a sant’.  

Still, that bhakta behaves disrespectfully before the murtis of Bhagvãn and before a sant, not at all fearing Bhagvãn.  

Does such a person have nishchay in Bhagvãn, or not?  That is the question.” 
 
68.7   The  paramhans  replied,  “As  he  does  not  realise  Bhagvãn  to  be antaryãmi  and  fails  to  respect  Him,  such  a  bhakta  does  not  have nishchay in Bhagvãn at all.  He does not have nishchay, so his bhakti is like that of a hypocrite.” 

68.9   The sãdhus replied, “No, he will not attain kalyãn.” 

68.10   Shreeji  Mahãrãj  then  continued,  “A  person  who  develops  such  a nãstik  attitude  towards  the  murtis  of  Bhagvãn  and  a  sant,  will  not stop  there.    
He  will  also  develop  nãstik  feelings  towards  the pratyaksha  svarup  of  Bhagvãn  whom  he  worships.    
He  will  also develop nãstik feelings towards the dhãms of Bhagvãn, such as Golok and  Brahmpur.    
Furthermore,  he  will  come  to  believe  that  the creation, sustenance, and destruction of this universe are due to Kãl, Mãyã, and karma, but not due to the will of Bhagvãn.  

In this way, he will become a firm nãstik.” 
 
68.11   Muktãnand  Swãmi  then  asked,  “Is  this  nãstik  attitude  due  to  a person’s past karmas, or due to the influence of kusang?” 
 
68.12   Shreeji  Mahãrãj  explained,  “The  sole  cause  of  the  development  of such  a  nãstik  attitude  is  listening  to  the  shãstras  of  nãstiks  and keeping  the  company  of  a  person  who  has  faith  in  those  shãstras. 
 
Furthermore, kãm, krodh, lobh, ahankãr, mãn, and irshyã also cause a nãstik attitude to develop.  

A person who possesses any one of these svabhãvs, will not be able to believe the talks of even sãdhus, such as Nãrad and the Sanakãdik. 
 
68.13   “When  is  such  a  nãstik  attitude  overcome?    

Well,  when  a  person listens  to  talks  of  the  leelãs  of  Bhagvãn,  such  as  the  creation, sustenance,  and  destruction  of  the  universe  as  described  in  ãstik shãstras,  like  the  Shreemad  Bhãgvat,  and  also  understands  the greatness of Bhagvãn and a sant, the nãstik attitude is overcome and an ãstik attitude develops.”